THE  LIBRARY 

OF 

THE  UNI\'ERSITY 

OF  CALIFORNIA 

LOS  ANGELES 


LIFE  AND  WRITINGS 


REV.  ENOCH  M.  PIN  GREE, 


WHO  DIED  IN  LOUISVILLE,  KENTUCKY,  JANUART  6,    1849. 
AGED  32  YEARS. 


BY  REV.  HENRY  JEWELL, 

PASTOR    OF    THE    FIR8T    UNIVERSALI8T    CHURCH,  C  NCINNATI. 


"  Univcrsalism  now,  and  Universalism  forever."     E.  M.  P. 


CINCINNATI : 
LONGLEY  &   BROTHER, 

1860. 


Eutcred  according  to  Act  of  Congress,  in  the  year  1850. 

BY  HENRY    JEWELL, 

In  the  Clerlv's  office  of  the  District  Court  of  Ohio. 


PREFACE. 


At  the  solicitation  of  friends,  and  in  obedience  to  my 
own  individual  emotions,  I  have  prepared  the  following 
00  pages.     I  have  done  it  as  well  as  I  could  under  the  cir- 
e/>  cumstances.     Though  a  considerable   tax  upon  my  time 
^  and  strength,  yet  the  thoughts  inspired  by  my  examina- 
g  tions  and  labors  in   arranging  the  matter  for  the  book, 
-J  have  been  pleasant  and  I  hope  profitable.     Our  brother 
was  an  associate  of  my  youth.     I  was  most  deeply  inter- 
^  ested  in  his  success  in  the  ministry.     I  can  but  believe 
>,that  he  felt  a  like  interest  in  my  prosperity.     I  knew  he 
^  loved  the  gospel,  not  for  what  he  could  make  of  it,  but 
for  Khat  it  is. 
O        It  would  seem  extravagant  to  some,  perhaps,  who  were 
^    not  familiarly  acquainted  with  our  brother,  were  I  to  as- 
cfl    sert  that  he  was  one  of  the  most  remarkable  and  success- 
ful young  men  that  ever  was  raised  in  our  order.     But 
how  stand  the   facts  in  the  case?     And  yet  it  is  to  be 
regretted  that  he  fell  a  martyr  to  his  great  zeal  in  the 
advancement  of  a  cause  that  he  loved  more  than  all  things 
else  beneath  the  sim.     In  reply  to  all  the  friendly  entreat- 
ies that  he  should  spare  himself  in  his  labors,  he  uniformly 
replied,  that  he  must  preach  as  he  did,  or  not  preach  at 

^&  7931 


I 


all.  It  may  be  emphatically  said  that  he  gave  his  child- 
hood, his  youtli  and  manhood  to  the  great  cause  of  God 
and  heavenly  truth. 

But  I  am  to  greet  him  no  more  in  the  flesh.  In  our 
Father's  house,  there  are  many  mansions.  He  has  been 
called  away  a  few  days  before  me. 

"We  a  little  longer  wait, 
Hut  how  little  none  can  know." 

We  need  not  know.  Let  us  be  prepared  to  say,  in  the 
words  of  one  who  had  seen  many  of  the  changes  of  life, 
"  All  my  appointed  days  will  I  wait  till  wy  change  come." 

Such  as  it  is,  I  send  forth  the  volume,  not  for  the  critic 
and  the  fault-finder,  but  for  the  friends  of  our  brother — 
hoping  that  they  Avill  accept  of  it  in  the  same  fraternal 
spirit  in  which  it  has  been  prepared,  by  their  brother,  and 
the  world's  humble  servant,  Henry  Jewell. 

Cincinnati,  May  1,   1850. 


CONTENTS. 


PAGE 

Biographical, 

9 

SERMONS. 

Christian  Graces, 

.     201 

The  Proper  Motive,        .... 

.     213 

Light, 

.     225 

The  Christian  Soldier's  Armor, 

.     236 

Mosaic  Account  of  the  Creation,    . 

.     248 

SUBSTANCE    OF    SERMONS. 

The  Lord's  Prayer,        .... 

.     261 

False  Charges  Against  UniversaUsm, 

.     279 

The  Gospel  for  the  Poor, 

.     293 

Observance  of  the  Lord's  Supper, 

.     296 

Sons  of  God,           ..... 

.     300 

The  Greatness  of  Christ, 

.     302 

The  New  Jerusalem,      .... 

.     308 

EXPOSITIONS    OF    SCRIPTURE. 


The  Sin  not  to  be  Forgiven,    . 
The  Final  Destiny  of  Judas, 
You  Shall  Die  in  Your  Sins, 
Sodom  and  Gomorrah,   . 
Death  as  a  Divine  Punishment, 
1 


315 
326 
334 
338 
344 


CONTENTS. 


MISCELLANEOUS  ARTICLES. 

Cause  of  Rejoicing, 

What  they  do,  and  do  not  Beheve, 

Fleeting  Joys, 

The  Temptation,    . 

Some  Men's  Religion,     . 

Some  Facts  to  be  Remembered, 

Our  Consolation, 

Worthy  of  Remembrance, 

One  Fold — one  Shepherd, 

Christ's  Image, 

Pulhng  the  Mote  out  of  a  Brother's  Eye 

Man  only  a  Pilgrim  Here, 

Virtue  and  Vice,    . 

The  Light  of  the  World, 

A  Question  for  ourselves, 

Jesus  Christ  and  King  Abgarus, 

The  Wicked  Man's  Conscience, 

Wearing  Mourning  apparel,    . 

Fruits  of  Good  and  Bad  Trees, 

The  Broad  Way  and  the  Narrow  Way, 


362 
354 
356 
358 
360 
362 
364 
365 
366 
367 
368 
369 
370 
372 
373 
374 
377 
378 
382 
383 


BIOGRAPHICAL. 


Enoch  Merrill  Pingree,  the  subject  of  this  memoir, 
was  the  eldest  child  of  Joseph  and  Polly  Pingree.  He 
was  born  in  Littleton,  N.  H.,  May  9th,  1817.  At  the 
moment  he  was  presented  to  his  mother,  an  impression 
was  deeply  fixed  upon  her  mind  that  he  would  be  a  min- 
ister of  the  Gospel.  "At  that  moment,"  says  she,  in  a 
letter  to  the  writer,  "  I  dedicated  him  to  the  Lord,  and 
set  him  apart,  in  my  own  mind,  to  the  work  of  the 
ministry."  Whatever  mysterious  or  prophetic  influence 
prompted  such  impressions,  at  such  a  time,  she,  like  the 
mother  of  the  youthful  Jesus,  kept  them  "hid  in  her 
heart."  She  was  unwilling  to  communicate  them  to  any; 
much  less  to  the  son  himself,  lest  his  mind  might  be  in- 
fluenced thereby:  but  if  it  Avere  the  intention  of  Provi- 
dence that  he  should  be  a  preacher  of  the  Gospel,  her 
earnest  prayer  was  that  the  will  of  the  Lord  might 
be  done. 

It  is  proper  to  remark  here,  that  his  parents  at  this  time 
were  not  believers  in  God's  impartial  and  universal  grace. 
And  although  the  fond  mother  had  felt  constrained  to 
consecrate  her  son  to  the  work  of  the  ministry,  she  was 
ignorant  whether  it  was  to  be  the  ministry  of  endless 
condemnation  or  of  universal  reconciliation. 
2 


10  BIOGRAPHICAL. 

In  childhood  and  youth,  our  friend  was  remarkable  for 
his  honesty  and  uprightness  of  conduct.  Regarding 
equivocation  and  misrepresentaiion  no  better  than  false- 
hood, his  own  word  was  always  confided  in;  and  in  cases 
of  disagreement  among  his  youthful  companions,  appeals 
were  often  made  to  him,  and  his  decisions  were  respected 
and  observed  by  both  parties  in  contention. 

From  extreme  youth  even  to  the  day  of  his  death, 
BOOKS  seem  to  have  been  his  chief  delight.  All  his 
leisure  moments,  when  employed  with  his  father  at  home, 
were  carefully  spent  in  reading.  No  opportunity  was  al- 
lowed to  escape  of  improving  his  mind,  and  stoiing  it 
with  useful  knowledge.  He  loved  every  school  he  at- 
tended; and  every  teacher  who  formed  his  acquaintance 
loved  him.  He  seemed  to  be,  from  childhood,  deeply 
impressed  with  the  importance  of  an  education,  and  to 
secure  it  were  all  his  energies  enlisted.  The  means  of 
knowledge  were  not  so  plentiful  at  that  period,  and  in  the 
section  of  country  where  he  resided,  as  they  now  are. 
His  father  having  charge  of  the  Post  Office  in  Littleton, 
gave  him  access  to  much  valuable  reading,  which  not  only 
served  to  increase  his  desire  for  knowledge,  but  also  to 
keep  him  well  informed  on  all  the  great  questions  of 
the  day. 

At  the  age  of  thirteen,  we  find  him  attending  school  in 
Waterford,  Vermont.  In  1831,  when  fourteen,  he  ac- 
companied his  grandfather  Pingree  on  a  visit  to  Methucn, 
in  Massachusetts.  And  here  commenced  his  acquaint- 
ance with  the  doctrine  of  universal  salvation.  Stopping 
over  night  at  a  public  house  on  his  way,  in  searching 
for  books  to  read,  as  was  his  usual  custom,  he  found  a 
work  advocating  the  final  destruction  of  satan,  and  of  all 
sin;  and  the  ultimate  holiness  and  happiness  of  all  man- 
kind. He  was  delighted  and  astonished.  Having  an 
impressible  and  penetrating  mind,  he  appreciated  the  ar- 


BIOGRAPHICAL.  1  1 

guments  of  the  writer  at  once;  and  received  the  impres- 
sion that,  even  if  the  doctrine  advocated  in  the  book  was 
not  true,  it  was  at  least  worthy  of  a  candid  and  impartial 
examination,  on  account  of  its  novelty  and  plausibility. 

At  this  time  he  had  not  given  that  attention  to  the 
scriptures,  which  he  afterwards  was  convinced  they  de- 
manded. But  this  circumstance  sent  him  directly  to  the 
Word  of  God.  The  question  presented  itself  to  his  young- 
heart  "Is  it  so.^"  Can  it  be  that  our  Father  in  HeaA'en 
intends  to  save  and  bless  the  whole  world  of  intelligences? 
The  thought  had  never  been  agitated  in  his  presence;  yet 
he  felt  it  to  be  .one  of  immense  importance  in  its  bearings 
upon  the  popular  religious  teachings  of  his  day.  In 
Methuen,  a  copy  of  the  "  Trumpet  and  XJniversalist  Mag- 
azine" by  some  means  found  its  way  into  his  hands.  An 
article  in  that  excellent  journal,  tended  greatly  to  increase 
his  anxiety  to  make  the  examination  of  the  Bible,  which 
he  proposed  to  do  immediately  on  reaching  bis  quiet 
country  home.  He  found,  Avhat  thousands  have  found, 
that  the  reading  of  Univcrsalist  books  and  papers  sends 
people  directly  to  the  Scriptures,  and  gives  a  iuiv  relish 
for  the  Word  of  Life. 

Immediately  on  arriving  at  home,  our  young  friend  pro- 
cured all  the  commentaries,  and  other  books  which  he 
supposed  would  afford  him  aid,  with  a  full  purpose  of  as- 
certaining THK  TRUTH,  as  it  regards  man's  final  destiny,  so 
far  as  made  known  in  the  Scriptures,  and  sat  down  to  the 
desired  investigation.  He  read,  he  says  in  his  journal, 
and  compared  text  with  text,  word  with  word,  sentence 
with  sentence,  the  Old  Testament  with  the  New,  the 
law  with  the  promises,  until  he  became  fully  and  joy- 
ously convinced  that  it  was  the  expressed  purpose  and 
will  of  God  to  "have  all  men  to  be  saved,  and  to  come 
to  the  knowledge  of  the  truth."     1  Tim.  ii.  4. 

And  now,  fully  liberated  and  deeply  convinced  of  the 


1 2  BIOGRAPHICAL. 

importance  of  the  faith  of  his  heart,  he  was  anxious  for 
its  spread,  and  faithful  in  its  defence.  His  father  had 
been  educated  in  the  Calvinistic  rehgion,  and  his  mother 
in  the  Methodistic.  But  like  thousands  of  others  who 
have  been  carefully  reared  in  those  churches,  and  taught 
those  doctrines,  they  saw  neither  reason  nor  consistency 
in  the  theory  of  total  depra%-ity,  the  trinity,  and  endless 
misery — and  yet  they  knew  not  what  to  believe,  having 
no  knowledge  of  a  more  consistent  or  rational  faith,  until 
after  the  conversion  of  their  son. 

''He  taught  us,"  says  the  mother,  in  a  letter,  " ly pre- 
cept and  example,  that  the  dodiine  of  universal  and  imvar- 
tial  grace  is  not  licentioi'S  in  its  tendency;  lut  on  the  con- 
trary, that  it  leads  to  2>^tr'ty  of  Vfe  and  reconciliation  of 
spirit." 

Many  efforts  were  miide  by  his  uncle,  the  Rev.  Mr. 
Savage,  a  Methodist  clergyman,  to  convince  him  that  he 
was  in  error.  Their  interviews  were  frequent  and  pro- 
tracted. Our  young  spiritual  hero,  however,  seemed  to 
be  armed  for  every  conflict,  and  fully  prepared  for  the 
strongest  opponents  of  the  faith  that  now  so  fully  met  his 
wants. 

Having  attended  school  about  two  years,  his  health 
began  to  decline,  and  he  was  sohcited  to  visit  Methuen 
again,  and  remain  for  a  season  with  his  cousin,  Washing- 
ton Merrill.  This  was  in  1833.  He  was  then  sixteen 
years  of  age. 

The  writer  having  taken  up  his  residence  in  that  town 
the  year  before,  it  was  here  that  we  formed  that  intimate 
acquaintance  which  increased  year  by  year.  His  rela- 
tions in  Methuen  were  members  of  the  orthodox  Congre- 
gational church.  He  attended  worship  with  them,  and  be- 
came a  scholar  in  the  Bible  class  connected  with  the  Sab- 
bath school.  Well  do  I  remember  the  many  complaints 
made  by  the  teachers  of  that  school  on   account  of  his 


BIOGKAPHICAL.  13 

questions  and  answers.  He  was  kind,  obliging,  and  re- 
spectful to  all,  but  exceedingly  troublesome  in  an  ortho- 
dox Sunday  school.  If  he  were  not  satistled  with  the 
exposition  given  of  the  lesson,  he  took  the  liberty  to  say 
so,  and  propose  his  objections,  and  give  his  views. 

Not  unfrequently  the  superintendent  and  the  clergyman 
of  the  parish  would  lend  their  aid  in  the  attempt  to  put 
him  down.  His  relatives  were  appealed  to,  and  assured 
that  it  was  an  important  duty  that  they  owed  to  the  cause 
of  truth,  to  make  uni-emitting  efforts  for  his  conversion. 
It  was  urg-ed  that  if  converted  to  orthodox  religion,  he 
would  make  a  very  eflScient  teacher.  But  all  attempts 
failed.  He  was  found  to  be,  even  then,  "mighty  in  the 
Scriptures" — and  though  young  in  years,  and  of  feeble 
constitution,  he  was  a  strong  man  in  argument.  While  a 
resident  here,  he  wrote  for  the  columns  of  the  "  Trumpet;" 
which  paper,  from  many  considerations,  not  only  on  ac- 
count of  its  ability,  but  from  the  associations  of  his  youth, 
he  valued  highly  during  his  entire  ministry.  In  this  pe- 
riod, many  things  transpired  to  develop  his  spiritual  ten- 
dencies, and  to  impart  to  him  deeper  love  for  theological 
subjects.  Rev.  John  A.  Gurley  had  removed  to  the  vil- 
lage, with  a  view  of  establishing  a  Universahst  Society. 
The  writer  of  this  Biography  was  preparing  for  the  min- 
istry of  universal  reconciliation,  and  debates  on  religious 
tl^mes  became  the  order  of  the  day.  What  influence,  if 
any,  these  matters  had  in  directing  his  mind  to  the  minis- 
try of  reconciliation,  I  can  not  say. 

At  the  expiration  of  two  years,  he  returned  home  with 
a  fond  hope  that  his  parents  would  give  their  consent  that 
he  should  proceed  to  qualify  himself  for  the  pulpit.  He 
did  not  solicit  pecuniary  aid — he  knew  his  parents  could 
not  grant  it — but  that  they  should  give  him  his  time.  He 
submitted  his  desire  to  them — saying  that  if  they  object- 
ed, he  would  serve  them  faithfully  until  free,  and  then  he 


14  BIOGRAPHICAL. 

would  proceed  immediately  to  seek  the  preparation  be 
desired. 

His  father  at  first  objected,  wishing  him  to  seek  some 
more  lucrative  profession.  His  mother  was  pleased — she 
interceded  with  her  husband,  and  obtained  his  consent 
that  Merrill  should  proceed  to  qualif}^  himself  to  fulfil  his 
mission.  And  now  she  was  more  than  con  finned  that 
her  son  was  to  be  a  preacher  of  the  everlasting  Gospel. 
Her  expectation  and  desire  were  about  to  be  consum- 
mated. 

In  pursuance  of  his  purpose,  we  find  our  warm-hearted 
young  theologian,  in  September,  1 835,  a  devoted  student 
at  the  Methodist  Seminary  in  Newbury,  Vt.,  where  he 
remained  two  years,  with  the  exception  of  a  few  months, 
during  which  time  he  was  teaching. 

His  first  school  was  in  the  town  of  Bradford,  Vermont. 
Here  he  met  with  the  most  unrighteous  and  bitter  opposi- 
tion, from  some  of  the  partialist  church  members  and 
bigots  of  the  place.  All  went  on  well  enough,  until  it 
was  rumored  in  the  district  that  he  was  a  Universahst. 
Then  he  discovered  unmistakable  signs  of  a  determina- 
tion to  remove  him.  The  school  had  a  bad  reputation 
for  discipline,  the  causes  of  which  our  young  teacher 
plainly  perceived  at  the  commencement.  But  he  had  a 
fixed  purpose,  if  it  were  possible,  to  succeed  in  his  new 
vocation;  and  hence  he  allowed  no  circumstance,  however 
severe,  to  turn  him  from  what  he  thought  the  line  of  duty. 
He  soon  gained  the  affections  of  the  scholars;  and  al- 
though boys  were  sent  by  their  sectarian  parents  for  the 
express  purpose  of  annoying  him,  he  persevered  to  the 
end,  leaving  a  fine  impression  upon  the  people  generally, 
that  though  he  was  a  decided  believer  in  God's  impartial 
and  saving  grace,  yet  he  possessed  all  those  noble  and 
sympathetic  qualities  that  should  ever  adorn  and  beautify 
the  Christian. 


S?i, 


BIOGRAPHICAL.  IS 

The  trials  he  experienced  during  this  his  first  term  of 
teaching,  had  a  lasting  impression  on  his  pliant  mind. 
They  prepared  him,  no  doubt,  for  greater  trials  and  con- 
flicts in  after  life.  He  was  surprised,  mortified,  and 
grieved,  to  think  that  the  professed  followers  of  the  Prince 
of  Peace  would  or  could  allow  themselves  to  descend  to 
such  sectarian  meanness.  But  a  few  years  more  of  con- 
flict with  the  sectarian  religious  world  demonstrated  more 
fully  to  him  the  need  of  a  great  and  mighty  revolution  in 
the  spiritual  aft'airs  of  men.  He  spent  his  brief  career  on 
earth  in  promoting  this  desirable  work. 

The  two  years  that  he  was  a  student  at  Newbury  Semi- 
nary, he  pursued  with  vigor  and  energy  his  scientific 
studies,  but  read  and  wrote  much  on  the  subject  of  theol- 
ogy; and  contribut  to  the  columns  of  several  Universa- 
list  papers.  His  productions  at  that  youthful  period,  at- 
tracted the  attention  of  many,  whose  fond  hopes  were 
raised  that  he  would  some  day  proclaim  the  unsearchable 
riches  of  Christ,  and  be  a  brilliant  light  in  the  church. 

As  we  should  expect,  he  was  called  to  meet  much  op- 
position, on  account  of  his  belief,  while  a  student  at  this 
Seminary.  Of  Rev.  Mr.  Adams,  the  Principal,  he  always 
spoke  with  tenderness  and  respect.  He  regarded  him  as 
a  gentleman  and  Christian;  and  thought  he  had  more  es- 
teem for  the  man  than  for -the  mere  sectarian  or  bigot. 

Mr.  Pingree  was  often  di-awn  into  debates  on  the  sub- 
ject of  man's  final  condition,  by  reason  of  qviestions  that 
came  up  in  the  Lyceum  connected  with  the  Institution. 
Great  and  vigorous  efforts  were  made  to  confound  him  in 
argument,  and  to  induce  him  to  renounce  his  faith.  But 
though  young  and  inexperienced,  and  having  a  strong, 
talented,  and  well-disciphned  opposition,  he  not  only 
maintained  his  cause,  but  commanded  the  respect  and 
sympathy  of  the  Professors  and  of  his  fellow  students. 

The  following,   from  the  pen   of  Br.  John  G.  Adams, 


16  BIOGRAPHICAL. 

then  editor  of  a  Universalist  paper — "  Star  in  the  East" — 
will  show  in  what  estimation  the  subject  of  this  memoir 
was  held  at  the  period  of  which  I  am  now  speaking. 

A    PASSING    TRIBUTE    TO    E.    M.    P.    OF    THE    "  CMVERSALIST 
WATCHMAN." 
I  love  thy  spirit,  friend  of  truth,  and  move  my  willing  hand 
To  tell  thee  so,  in  this  my  way,  so  thou  wilt  understand 
That  not  in  heartless  compliment,  or  empty  praise  I  deal; 
I  write  to  one  whose  heart  I  love — I  know  that  heart  can  feel. 

It  gives  me  joy  to  see  thee  stand  so  vigilant  and  true. 
When  foes  arise  and  vainly  strive  to  break  thy  armor  through — 
To  see  thee  wield  in  Gospel  strength  that  sin-destroying  sword. 
Which  yet  must  conquer  all  in  love — God's  everlasting  Word. 

But  thou  art  young,  like  he  who  pens  these  humble  lines  to  thee! 
And  trials  may  be  made  to  shake  thy  young  integrity; 
The  serpent's  whisper  may  surmise  thy  faith  will  yet  be  found 
■  A  thing  of  air — unpopular — heretical — unsound. 

But  heed  not  these — for  thou  hast  seen  the  weight  of  man's  light 

word. 
Forever  let  thy  confidence  be  cast  upon  the  Lord; 
He  shall  sustain  thy  morning  steps,  and  keep  thy  spirit  free; 
And  as  thy  days  are  coming  on,  so  shall  thy  vigor  be. 

And  then,  if  sure  success  attend  thy  conflict  with  the  foe, 
Consider  not  that  in  thy  strength  the  vanquished  were  laid  low; 
Give  to  the  God  of  battle  praise — -and  learn  how  sweet  to  be 
A  servant  at  the  feet  of  Christ  in  deep  humility. 

Onward!  and  may  the  hand  of  him,  that  went  with  Israel's  youth 
To  meet  the  Philistine  and  give  a  victoiy  to  truth. 
Sustain  thy  life,  and  fill  thy  soul  with  love  and  peace  divine. 
Till  death  be  passed,  and  heaven's  own  light  eternally  be  thine. 

In  June,  1836,  Br.  P.  commenced  keeping  a  Journal  of 
daily  occurrences,  making  such  reflections  and  criticisms 
as  the  occasion  and  circumstances  seemed  to  suggest. 
To  this  exceedingly  valuable  and  deeply  interesting  vol- 
ume, and  to  his  letters  and  unpublished  writings,  I  shall 


BIOGRAPHICAL.  17 

now  appeal,  to  aid  me  in  bringing  up  the  history  to  the 
time  of  his  decease. 

A  private  journal  reveals  much  better  what  the  man 
really  is,  than  any  public  act  or  communication.  Men 
and  women  do  not  always  appear  as  they  are,  nor  for  what 
they  are.  I  must  say  that  my  esteem  for  the  deceased 
brother  has  been  greatly  increased,  since  I  have  had  the 
melancholy  pleasure  of  perusing  his  interesting  journal. 
Here,  we  see  just  what  the  man  Avas,  and  that  his  course 
of  life  was  but  the  legitimate  exhibition  of  a  S2)irit  dis- 
ciplined and  warmed,  quickened  and  baptised,  by  the  love 
of  God. 

He  was  little  more  than  nineteen  years  of  age  when  he 
opened  his  daily  journal;  and  after  recording  his  birth, 
some  of  the  scenes  of  his  past  life,  and  purposes  in  sketch- 
ing the  transactions  of  the  day,  he  raises  his  thovights  to 
his  heavenly  Benefactor,  and  thus  writes:  "  Before  pro- 
ceeding farther,  it  is  proper  that  I  return  sincere  thanks  to 
the  Father  of  all  mercies,  for  the  preservation  of  life  and 
health,  and  for  all  other  blessings  which  cannot  be  num- 
bered. May  the  Lord  still  continue  to  bless,  watch  over 
and  protect  me,  and  keep  me  from  danger  and  temptation, 
and  enable  me  to  perform  all  my  duties  and  to  have  res- 
pect unto  all  his  commandments.  0  may  he  direct  me  in 
the  way  to  glorify  himself  and  benefit  the  world,  and 
finally  take  me  to  himself  in  heaven,  to  praise  him  with  a 
saved  world.     Amen." 

Such  was  the  pure,  heartfelt  petition  of  our  young  friend, 
at  that  early  period.  He  desired  to  realize  his  entire  de- 
pendence upon  God,  and  to  make  it  the  chief  labor  of  life 
to  meet  the  approving  smiles  of  heaven,  and  of  his  con- 
science in  all  his  words  and  acts — that  he  might  live  for 
truth,  labor  for  mankind,  and  be  a  blessing  to  the  world. 
In  copying  from  his  journal,  I  shall  insert  such  observa- 
tions as  the  subjects  seem  to  require. 


BIOGRAPHICAL. 


July  31,  1836,  living  at  home,  enjoying  the  company  of 
his  affectionate  friends,  he  says,  "  Another  Sabbath  has 
arrived  Avith  its  manifold  joys.  How  good  and  how 
pleasant,  afcer  a  week  of  hard  labor,  to  enjoy  the  rest  and 
sweets  of  the  Christian  Sabbath.  To  day  Br.  Merrit 
Sanford  preached  in  Waterford;  I  attended  upon  his  min- 
istration. After  a  long  drought,  how  sweet  and  reviving 
is  a  refreshing  shower.  Even  so  has  it  been  with  my 
soul;  after  a  year  has  pas.sed  away,  I  again  have  the  un- 
speakable privilege  of  hearing  a  true  teacher  of  the  Gos- 
pel of  the  blessed  God.  0  Lord,  raise  up  still  more  labor- 
ers to  go  forth  in  thy  name.  After  meeting,  Br.  Sanford 
came  home  with  us,  and  tarried  the  night: — thus  Ave  walk- 
ed in  company  to  the  house  of  God  and  took  sweet  coun- 
sel too-ether."  He  had  the  opportunity  of  listening  to 
several  sermons  by  Rev.  Mr.  S.,  much  to  his  edification 
and  satisfaction.  Br.  Sanford  was  an  excellent  man,  and 
an  able  defender  of  the  faith;  but  he  too  has  gone  home. 

At  the  Seminary  Br.  Pingree  Avas  compelled  to  listen  to 
a  kind  of  preaching  which  seldom  filled  his  anxious  heart, 
and  met  the  wants  of  his  spiritual  being.  Thus,  when  so 
situated  that  he  could  be  present  and  hear  a  pure  Gospel 
sermon,  he  knew  not  hoAv  to  express  his  gratification  and 
pleasure. 

Under  date  of  Aug.  14th.  he  alludes  to  a  conA-ersa- 
tion  had  with  his  father,  touching  the  best  course  to  pur- 
sue in  preparing  himself  for  future  duties. 

'■'  I  have  had  some  conversation  with  my  father  on  the 
best  course  to  take  to  prepare  for  the  labors  of  my  life.  I 
haA'e  been  undecided  AA'hether  to  prepare  myself  for  teach- 
ing some  school  of  the  higher  order,  or  to  prepare  imme- 
diately for  preaching  '  the  word.'  We  have  almost  con- 
cluded that  it  is  better  to  pursue  the  course  that  Avill  lead 
most  directly  to  that  which  I  intend  to  do  through  life.  0 
that  I  might  choose  the  path  that  Avill  most  subserve  the 


BIOGRAPHICAL.  19 

kingdom  of  Clirist,  and  which  will  lead  to  the  most  use- 
fulness! 'Who  is  sufficient  for  these  things?'  If  the 
Lord  will,  I  must  attend  the  Association  and  Dedication  at 
Bath,  and  ask  advice  of  those  preachers  who  may  attend 
there.  One  thing  is  settled;  that  is,  I  must  become  better 
acquainted  with  the  Hebrew  and  Greek.  But  stop!  Have 
I  examined  myself  enough,  and  become  certain  that  I 
should  preach  the  Gospel.  I  think  the  way  is  plain  before 
me.  I  will  record  the  following  reasons  for  my  course: — 
1.  I  love  the  Gospel  and  its  Author,  and  think  I  am  wil- 
ling to  spend  and  be  spent  in  his  service.  2.  I  feel  that 
the  '  harvest  truly  is  great,  but  the  laborers  are  feAV.'  3. 
I  think  I  am  not  wholly  deficient  in  talent.  I  do  not  say 
this  boastingly,  but  as  cause  of  praise  to  God,  that  he  has 
placed  me  that  I  may  do  some  good  in  the  world!  4.  I 
think  I  can  say,  in  truth  and  sincerity,  that  my  motives 
are  good  in  engaging  in  this  work.  My  motive  has  been, 
and  I  hope  always  will  be,  to  lead  the  hearts  of  men  to 
their  Father  in  heaven.  I  pray  the  Lord  that  I  may  never 
be  influenced  by  '  filthy  lucre.'  Yes.  God  forbid  that  I 
should  have  any  object  but  to  be  useful  in  the  world.  0 
my  Lord  and  my  God!  lead  me  in  the  way  that  I  should 
go,  that  I  may  not  err  in  attempting  to  serve  thy  cause  on 
earth.     Amen." 

How  very  appropriate  was  such  an  examination  of  him- 
self and"his  real  motives  at  that  important  moment.  Look- 
ing at  himself  from  everj^  point,  and  toiling  not  only  to 
store  the  mind  with  knowledge,  but  seeking  wisdom  of 
God  that  he  might  employ  his  talent  in  the  best  way  to 
glorify  his  heavenly  Father  and  be  a  blessing  to  human- 
ity. What  an  example  have  we  here  for  all  yoimg  men 
who  are  seeking  the  ministry  as  a  profession.  Let  them, 
first  of  all,  look  well  to  the  motives  by  which  they  are 
actuated,  and  then  to  their  talents  and  acquirements. 
First  of  all,  because  it  is  more  essential  than  all,  settle  it 


20  BIOGRAPHICAL. 

fully  whether  there  is  a  real  love  of  the  Gospel  for  lohal  it 
is — and  then  decide  whether  the  peculiar  vocation  of  a 
clergyman  will  be  suited  to  your  prevailing  sympathies. 
These  subjects  occupied  much  of  Br.  Pingree's  time  for 
several  years,  while  qualifying  himself  for_  a  spiritual 
teacher.  And  I  can  not  permit  this  occasion  to  pass  with- 
out expressing  the  belief  that  were  these  matters  more 
faithfully  and  prayerfully  considered  by  such  as  seek  the 
ministry  among  us,  our  young  and  growing  Israel  would 
be  greatly  benefited. 

Under  date  of  August   15,   Ave  find  in  his  journal  the 
following  practical  comments: — 

'''It  is  finished!'  John  xix.  30,  This  consoling  pas- 
sage has  afforded  subject  for  meditation  this  day.  The 
question  arises,  What  is  finished?  1.  He  should  establish 
judgment  on  earth.  Isa.  xlii.  1-4.  '  He  shall  not  fail  nor 
be  discouraged,  till  he  have  set  judgment  in  the  earth' — 
not  in  the  future  world.  Matt.  xii.  20.  John  ix.  39.  '  For 
judgment  I  am  come  into  this  Avorld.'  This  was  finished. 
2.  He  came  to  save  that  which  was  lost;  i.  e.  all  men. 
Matt,  xviii.  11.  3.  He  came  to  bring  light  and  immor- 
tality to  light  through  the  Gospel.  2  Tim.  i.  10.  There 
will  be  a  time  in  future  ages  that  it  can  be  said  with  more 
emphasis,  *  li  is  finished.'  When  death  shall  be  swal- 
lowed up  in  victory;  when  a  ransomed  universe  shall  be 
gathered  from  the  four  corners  of  the  earth,  and  shall  have 
united  in  praising  the  Lamb  of  God,  who  had  redeemed 
it,  and  saved  it,  and  presented  it  holy  and  without  fault 
or  blemish.  Then  may  it  be  said,  '  It  is  finished!'  What 
a  consummation  that  will  be!  Ah,  yes.  Well  worthv  our 
God.  Glory  to  God  in  the  highest!  Oh  that  all  men 
might  know  how  good  our  Lord  is!  They  would  then 
serve  him  with  a  willing  mind.  Oh  Lord,  extend  a  knowl- 
edge of  thyself  to  earth's  remotest  bounds!" 


BIOGRAPHICAL.  21 

Again,  on  the  20th,  he  writes: — 

"  It  not  being  a  hay  day  to-day,  I  have  not  worked 
much,  but  wrote  two  numbers  of  'Scraps'  on  the  book 
of  Mormon,  Nos.  12  and  13.  Yesterday  received  a  letter 
from  my  dear  Br.  Jewell,  Salem,  N.  H.  What  a  warm 
hearted  friend  he  is!  Oh  that  I  could  see  him!  He  is  a 
real  brother  in  the  '  Abrahamic  faith.'  May  the  good 
Lord  prosper  him  in  all  his  ways! 

"  *  0  praise  the  Lord  all  ye  nations;  praise  him  all  ye 
people;  for  his  merciful  kindness  is  great  towards  us,  and 
the  truth  of  the  Lord  endureth  forever.  Praise  ye  the 
Lord.'  Ps.  cxvii.  Such  are  the  lofty  strains  of  the  royal 
Psalmist.  He  must  'rejoice  with  joy  unspeakable  and 
full  of  glory!'  Yea,  truly.  But  why  should  we  praise 
the  Lord?  Because  his  'truth  endureth  forever,' or  as 
in  Ps.  c,  'to  all  generations.'  What  truth?  Is  it  the 
truth  that  some  of  his  brethren  should  suffer  eternal  wo? 
No,  it  cannot  be.  His  heart  was  too  good  for  that.  Did 
he  call  upon  us  to  praise  a  wrathful  God?  JVO:  it  was 
because  the  Lord  '  was  good  and  did  good.'  That  was 
the  reason.  And  he  is  not  only  good  and  merciful  now, 
but  his  'merey  endureth /b refer.'  Perhaps  the  Psalm- 
ist had  in  view  the  '  end  of  sin  and  transgression,'  and 
the  final  holiness  and  happiness  of  all  men.  Praise  the 
Lord!  Yes,  truly,  I  'will  sing  praises  to  the  Lord  as 
long  as  I  live.'  Praise  the  Lord,  for  '  his  truth  endureth 
forever ! '  " 

Sunday  evening,  August  21st,  he  makes  the  following 
entry: — 

"Attended  Mr.  Huntington's  meeting  to-day:  was  much 
pleased  with  the  exercises,  especially  with  the  afternoon 
sermon.  Text  1  Cor.  i.  13.  'Is  Christ  divided?'  The 
discourse  was  directed  against  division,  contention  and  in- 
tolerance in  the  Christian  church.  He  handled  the  sub- 
ject  quite   ably.      It   included  the   subjects   of  forming 


22  BIOGRAPHICAL. 

churches  separate   from  societies,   and  excommunication 
for  religious  belief.     He  disapproved  of  all  tins. 

"  I  have  thought  much  of  the  true  motive  to  holiness, 
and  for  serving  our  Heavenly  Father.  Is  it  because  he 
will  make  us  miserable  forever  if  we  do  not?  Is  it  to  pla- 
cate his  wrath,  and  reconcile  him  to  men?  Xo.  What  is 
it  then?  Hear  Paul:  '  I  beseech  you  therefore,  brethren, 
by  the  mercies  of  God,  that  you  present  your  bodies  a  liv- 
ing sacrifice,  holy,  and  acceptable  unto  God,  which  is 
your  reasonable  service.'  Rom.  xii.  1.  Yes,  that  is  it. 
He  does  not  threaten  them  Avith  the  f errors  of  hell-fire. 
No;  but,  'I  beseech  you  by  the  mercies  of  God,'  etc.  But 
why  should  we  do  it?  To  placate  the  wrath  of  our  Heav- 
enly Father?  No,  '  because  it  is  your  reasonable  ser- 
vice.' True;  no  compulsion,  but  inviting  and  beseeching. 
But  hear  Paul  ag-ain.  '  For  the  love  of  Christ  constrains 
us,'  etc.,  2  Cor.  v.  14.  Again,  'Having  therefore  these 
promises,  dearly  beloved,  let  us  cleanse  ourselves  from 
all  filthiness  of  the  flesh  and  spirit,  perfecting  hohness  in 
the  fear  of  God.'  2  Cor.  vii.  1.  Now  hear  John:  "We 
love  him  because  he  Jirst.  loved  us.'  1  John  iv.  19.  From 
all  these  we  learn  the  true  motive  for  serving  the  Lord." 

And  again,  on  the  28th,  he  writes: — 

"  To  day  attended  meeting  at  Concord,  Yt.  Heard  Br. 
M.  Sanford.  He  preached  well  from  the  song  of  the  cher- 
ubim at  Christ's  birth:  '  Glory  to  God  in  the  highest,  on 
earth  peace,  good  Avill  toward  men!'  Luke  ii.  14.  A 
glorious,  harmonious  song!  0  that  all  men  might  sing  it, 
'with  the  spirit  and  with  the  understanding  also!'  I 
was  introduced  to  Br.  Dow,  who  is  studying  with  Br. 
Sanford.  A  veiy  zealous  brother.  May  the  Lord  pros- 
per him!  Read  the  order  of  services  of  the  ordination  of 
Br.  H.  Jewell,  Salem,  N.  H.,  Aug.  24. 

"  The  parable  of  the  prodigal  son  has  afforded  me  sub 
ject  of  meditation  to  day.     What   a  sweet  parable   it  is! 


BIOGRAPHICAL.  23 

Luke  XV.  11-32.  Like  many  other  mistaken  souls,  he 
thought  pleasure  was  only  to  be  found  '  in  riotous  living.' 
But  how  mistaken!  'There  was  a /c//»/^e  in  the  land.' 
Now  comes  the  trouble!  *  He  would  fain  feed  upon  the 
husks  the  swine  did  eat.'  How  pitiable  a  condition!  Like 
feeding  on  the  modern  husks  of  partialism!  What  then? 
After  the  punishment  had  had  its  desired  effect,  he  said,, 
aye,  lohat?  '  /  will  arise. '  Yes,  truly.  I  will  no 
longer  remain  among  aliens,  feeding  on  sin, — '  and  go  to 
my  father.'  My  father!  Yes,  he  still  calls  him  father, 
and  rightly.  The  relationship  was  not  lost.  Oh  that  all 
would  bethink  themselves  that  they  had  a  kind  Father! 
0  that  all  would  say,  '  I  lolU  arise.'  The  prodigal  con- 
tinues: '  I  will  say  unto  him,  I  have  sinned  against  heav- 
en and  before  thee,  and  am  uu  more  ivortby  to  be  called 
thy  son.'  What  an  humble  confession!  '  I  have  sia- 
ned!'  May  we  all  confess  our  sins  before  God,  and  for- 
sake them  all!  But  how  did  the  father  treat  him?  Did 
he  thrust  him  away  from  him,  saying,  '  You  have  sinned 
and  now  I  will  punish  j'ou?'  ISO.  'When  he  was  a 
greal  way  off' — he  did  not  wait  till  he  had  come  to  him — 
'  he  ran  and  fell  on  his  neck  and  kissed  him.'  How 
kind!  Kissed  the  poor  sinner!  How  such  a  scene  would 
melt  the  heart!  '  Bless  the  Lord,  0  my  soul!'  Thus 
may  we  go  to  our  Father  in  heaven,  who  will  receive  us. 
Says  Christ,  '  Come  unto  me  all  ye  that  are  weary  and 
heavy  laden,  and  I  will  give  you  rest,'  etc.  Let  us  '  arise.' 
Hark!  '  And  I,  if  I  be  lifted  up  from  the  earth,  will 
draio  all  men  unto  me.'     Glory  to  God! 

"May  we  'arise'  and  go  to  him 

Who  'draws'  us  by  the  cords  of  love; 
Who  frees  us  from  our  every  siu. 

To  bring  us  'all'  to  him  above." 

August  29.     This   day  he   had  a  conversation  with  a 
lady  who  was  fully  convinced  of  the   truth   of  Universal- 


24  BIOGRAPHICAL. 

ism;  but  several  respected  preachers  had  assured  her  that 
it  was  false,  and  she  dare  not  profess  before  the  world 
what  she  truly  believed.  He  raises  a  prayer  that  God 
would  strengthen  all  such,  and  prepare  them  to  be  faithful 
to  truth  and  duty,  and  closes  with  a  few  comments  upon 
Psalms  i.  3. 

"  '  And  he  shall  be  like  a  tree  planted  by  the  rivers  of 
water,  that  bringeth  forth  his  fruit  in  his  season.'  How 
beautiful!  '  Like  a  tree  by  the  rivers  of  water,'  there  it 
shall  grow  and  prosper;  so  the  righteous.  But  more  par- 
ticularly,'bringeth  forth  his  yr^^//.'  A  tree  set  in  a  bar- 
ren and  sandy  place  would  wither  and  die,  and  no  fruit 
appear;  so  the  wicked.  But  the  righteous  '  bringeth  forth 
his  fruit.'  There  is  the  difference.  Fruit  or  no  fruit. 
Says  Christ,  '  Ye  shall  know  them  by  their  fruits.'  " 

Sept,  2,  he  says:  "  Another  month  has  passed  away 
into  eternity,  never  more  to  return.  How  have  I  spent 
it?     0  may  I  spend  this  better  for  myself  and  others." 

Same  date,  he  indulges  in  some  reflections  founded  on 
the  thirty-seventh  Psalm. 

"  This  Psalm  illustrates  the  different  condition  of  the 
righteous  and  the  wicked.  Many  seem  to  be  very  anx- 
ious about  the  punishment  of  the  wicked;  they  fear  that 
they  shall  not  be  punished  enough  here,  and  therefore  can 
not  go  to  heaven.  To  such  the  Psalmist  says,  1.  'Fret 
not  thyself.'  'Be  not  a7ix ions.'  Why?  Because  'they 
shall  be  soon  cut  down  like  the  grass.'  2.  '  Fret  not 
thyself.  Why?  For  'evil  doers  shall  be  cut  off.'  3. 
*  Fret  not  thyself  nor  be  anxious.'  Why?  '  Their  sword 
shall  enter  into  their  own  heart.*  Some  seem  to  be  envi- 
ous because  the  wicked  are  rich.  But  hear  the  Psalmist 
on  the  subject:  '  A  little  that  a  righteous  man  hath  is  bet- 
ter than  the  riches  of  many  wicked.'  4.  Therefore, 
'  Fret  not  thyself;"  for  the  Lord  will  deal  justly.  Some 
quote  the  35th  verse  and  say,  '  I   have  seen  the  wicked 


BIOGRAPHICAL.  25 

in  great  power,  and  spreading-  himself  like  a  green  bay 
tree.'  But  what  of  that?  Hear  Daniel  about  such  in 
the  36th  verse:  '  Yet  he  passed  away,  and  lo,  he  was 
not.'  '  Fret  not  thyself'  for  '  verily  he  is  a  God  that 
judgeth  in  the  earth.'  Ps.  Iviii.  11." 

Saturday  Evening,  Sept.  3. 
"Mr.  Huntington  has  called  at  our  house  and  remains 
over  night.  We  have  had  quite  a  pleasant  conversation 
on  the  subject  of  religion.  He  tends  a  little  to  the  anni- 
hilation of  the  wicked  after  having  been  raised  and  pun- 
ished some,  for  their  sins.  He  believes  in  future  retri- 
bution, which  will  probably  not  be  endless.  On  the 
whole  his  ideas  seem  to  be  rather  vague  as  to  man's 
future  condition.  0  Lord,  wilt  thou  enlighten  us  all  into 
the  will  which  thou  hast  revealed! 

"  To  morrow  is  the  holy  Sabbath.  May  all  be  pre- 
pared to  wait  on  the  Lord  in  sincerity  and  truth,  get  good, 
and  be  made  better.  Make  us,  0  God!  grateful  for  ail 
thy  mercies;  keep  us  in  the  path  of  wisdom,  and  from  all 
sin.     0  Lord  forgive  all  our  sins  for  Christ's  sake. 

"Another  week,   anotlicr   f];iy, 

Another  month  have  passed  away; 

No  more  can  we  recall  the  past, 

But  make  the  next  surpass  the  last." 

Sunday  the  4th,  he  makes  the  following  entry: — 
"  To  day  I  expect  my  grandfather  Savage  will  preach 
in  the  school  house.  Shall  attend,  and  may  I  hear  the 
truth.  The  last  week  I  have  read  J.  B.  Dod's  twenty- 
four  short  sermons.  They  are  very  good.  He  advances 
a  new  theory  of  the  resurrection.  It  is  this:  He  supposes 
that  the  resurrection  is  going  on  all  the  time,  and  ever 
has  been.  I  shall  now  attempt  to  give  a  synopsis  of  his 
views  and  proofs.  John  iii  3.  'E.xcept  a  man  be  born 
aofain  he  can  not  see  the  kino-dom  of  God.'  He  refers 
to  a  literal  birth  or  resurrection  from  the  dead;  that  the 
.3 


26  BIOGRAPHICAL. 

new  birth  is  not  enjoyed  in  this  hfe,  only  by  faith;  for 
says  Christ,  '  The  hfe  I  now  hve,  I  hve  by  faith  on  the 
Son  of  God.'  We  walk  by  faith  and  not  by  hght.  '  Then 
Cometh  the  end.'  1  Cor.  15;  he  refers  to  Christ's  coming 
to  destroy  Jerusalem,  when  the  proof  should  be  clear 
that  the  words  of  Christ  were  true.  He  thinks  the  proof 
is  all  brought  together  by  Paul  in  that  chapter;  but  he 
does  not  mean  that  all  men  shall  be  raised  together. 

"I  will  sum  up  his  arguments.  Matt.  xxii.  31,  32. 
'  God  of  living,'  etc.,  is  proof  that  Abraham,  Isaac  and 
Jacob  are  already  raised  from  the  dead.  And  is  the  proof 
clearl  Phil.  i.  23,  24.  '  I  am  in  a  strait  betwixt  two,  hav- 
ing a  desire  to  depart  and  be  with  Christ,  which  is  far 
better.'  What  can  this  mean,  but  that  he  should  be 
raised  soon  after  death?  2  Cor.  v.  1-4.  '  Building  of 
God.'  What  does  this  mean  except  that  he  expected  to 
be  'clothed  upon'  soon  after  death?  I  can  bring  no 
more  at  present  from  his  book.  Suffice  it  to  say  that  his 
system  appears  quite  plausible,  although  some  things 
seem  to  go  against  it  in  Scripture.  I  must  devote  more 
attention  to  this  subject,  and  ascertain  '  what  saith  the 
Scriptures.'  O  Lord  do  thou  aid  me!  I  earnestly  desire 
to  know  the  truth;  and  wilt  thou  not  enlighten  me, 
0  Lord?         *-***%         *"       * 

"  Attended  meeting  and  heard  my  grandfather  preach 
in  forenoon,  from  1  Tim.  iv.  10.  '  Savior  of  all  men,  es- 
pecially of  those  that  believe.'  He  showed  us  that  he  is 
the  Savior  of  all  by  redeeming  all  from  the  curse  of  Ad- 
am's sin.  This  does  not  suit  me.  He  is  the  Savior  of  all 
men,  or  he  is  not.  If  he  is,  I  don't  see  why  all  will  not 
be  saved.  Afternoon  text,  James  i.  27:  'Pure  religion 
and  undefiled.'  In  the  course  of  his  discourse,  he  told 
his  e.rperienc,  nearly  as  follows:  '  In  his  youth  he  fol- 
lowed' *  the  course  of  the  world' — profane,  etc.  He  had 
embraced  the  doctrine  of  universal  salvation;  which  he 


A 


BIOGRAPHICAL.  27 

thought  made  him  happy.  But  while  on  his  bed  one  day 
he  felt  suddenly  struck  as  if  by  a  hand  on  his  breast;  he 
rose  up,  went  into  the  orchard,  suddenly  a  '  light  shone 
round  about  him  above  the  brightness  of  noonday,'  (like 
Paul.)  He  saw  Christ  suspended  on  the  cross  in  the  air. 
Afterwards  he  saw  him  sitting  on  a  'great  white  throne,' 
and  the  books  were  opened;  he  saw  his  own  sins  and  felt 
as  if  God  would  be  just  to  damn  him  forever.  Soon  after 
he  was  made  perfectly  happy.  Now  he  knew  that  Uni- 
versalism  is  false.  But  what  meaneth  this  experience? 
Some  one  must  tell  me,  as  I  do  not  fully  understand  it. 
Nevertheless,  I  shall  yet  take  the  word  of  God  as  I  un- 
derstand it." 

He  had  now  been  at  home  between  six  and  seven  weeks. 
On  the  eve  of  his  departure  for  the  Seminary,  he  makes 
this  record,  which  plainly  shows  the  tendency  of  his 
sympathies. 

"But  have  I  grown  better?  more  holy?  more  devout? 
I  fear  not  much.  I  have  enjoyed  much  consolation  from 
meditating  upon  the  glorious  Gospel  of  Christ.  I  have 
felt  in  a  frame  of  mind  almost  all  the  time  to  sing  praises 
unto  God.  Yet  I  am  sinfvil.  Would  to  God  I  might  be 
purified  from  all  uncleanness.  0  Lord,  '  create  within 
me  a  clean  heart  and  renew  a  right  spirit  within  me.' 
Blessed  God!  do  save  me  from  all  my  sins,  and  make  me 
conformed  to  thy  righteous  character  and  will.     Amen." 

Sunday  evening,  Sept.  11,  being  again  at  the  Newbury 
Seminary,  he  writes: — 

"  This  day  have  attended  three  services  in  the  chapel. 
Elder  E'.isha  Scott  preached  his  first  sermon  here  as  an 
itinerant,  placed  here  by  the  ruling  power — the  confer- 
ence. His  forenoon  text  was  Acts  x.  29.  '  Therefore  I 
come  unto  you,'  etc.  He  attempted  to  explain  the  object 
of  the  Gospel  ministry:  1.  To  save  the  world.  For  it  is 
a  fact  attested  by  Mr.  Scott,  that  man  had  fallen  according 


28  BIOGRAPHICAL. 

to  Milton.  'Nature,  sighing  through  all  her  works,  gave 
signs  of  wo  that  all  was  lost.'  '  On  man  or  his  substitute 
must  fall  the  penalty  of  the  law.'  But  he  did  not  tell 
what  was  the  penalty.  2d.  The  means  for  accomplishing 
the  work.  1st,  by  preaching  the  truth.  He  says  that  a 
preacher  is  not  at  liberty  to  select  the  subject  matter  of 
his  preaching;  he  must  not  only  preach  love,  but  the 
threatnings  of-  God.  For  there  are  more  threatnings  from 
Zion  than  from  Sinai!  Is  it  indeed  so?  God  forbid!  I 
say.  He  said  he  never  was  moved  by  the  preaching  of 
liell  to  love  God;  but  it  is  necessary  sometimes.  '  I  must 
preach  both  love  and  fear.' 

"In  the  evening,  heard  Mr.  John  H.  Piper,  a  student 
who  has  been  at  this  institution  some  time.  He  is  now 
about  to  depart  to  proclaim  the  gospel  of  Methodism. 
Text,  Prov.  viii.  6.  '  Hear;  I  will  speak  of  excellent 
things.'  1.  Creation,  by  an  excellent  being,  for  an  ex- 
cellent purpose.  2.  Promise  of  a  Savior.  3.  A  Savior. 
4.  Whole  system  of  religion.  5.  To  embrace  this  relig- 
ion. '  Unless  a  soul  be  born  again,  it's  lost  forever.'  6. 
Missionary  cause.  7.  To  improve  our  time.  8.  Pray  for 
revival,  etc.  9.  Prepare  for  usefulness.  10.  To  live 
near  to  God.     11.  To  meet  above.     Amen. 

•'As  I  have  not  the  true  preaching  to  attend  upon,  I 
think,  while  here,  I  shall  take  down  the  heads  of  the  dis- 
courses.    I  may  find  something  to  profit  me  hereafter." 

September  17,  Saturday  night,  expresses  a  hope  to  be 
able  on  the  morrow  to  attend  the  Universalist  meeting  in 
Bath,  N.  H.,  and  hear  his  favorite  minister,  Br.  Sanford, 
preach  the  word;  but  before  retiring  he  thus  writes  on  the 
blessings  of  worship: — 

"  Reading  the  84th  Psalm  has  led  me  to  comtemplate 
the  beauties  and  pleasures  of  the  worship  of  God.  The 
Psalmist  cries,  '  How  amiable  are  thy  tabernacles,  0 
Lord  of  hosts!'     What  an  advantage  they  have  over  me 


BIOGRAPHICAL.  29 

who  have  the  unspeakable  privilege  of  waiting  upon  God 
in  his  tabernacles,  where  his  true  Gospel  is  preached.  0 
that  I  had  the  pleasure  of  hearing  the  '  glorious  Gospel  of 
the  blessed  God!'  Although  I  rejoice  much  in  contempla- 
tion of  our  Father's  character  and  purposes,  yet  I  should 
be  more  happy  still  to  hear  his  word.  As  often  as  I  med- 
itate upon  his  promises  and  designs  to  men,  I  can  not  but 
rejoice  with  'joy  unspeakable  and  full  of  glory!'  '  How 
amiable  are  thy  tabernacles,  0  Lord  of  hosts!'  O  Father, 
may  I  enter  into  the  fulness  of  thy  salvation!  Blessed 
be  thy  name,  0  Lord,  that  thou  hast  designed  us  for  im- 
mortal blessedness  at  thy  right  hand  where  are  pleasures 
forevermore!  Thank  God!  I  have  faith  in  bis  promises. 
I  want  words  to  express  my  joy  in  his  name  and  attri- 
butes'. '  He  is  good  and  doeth  good.'  '  His  mercy  en- 
dureth  forever.'  '  He  is  good  unto  all,  and  his  tender 
mercies  are  over  all  the  works  of  his  hands.'  '  Glory  to 
God  in  the  highest.'  0  Father,  wilt  thou  serve  thyself 
with  me  here,  and  then  receive  me  to  thyself  with  a  saved 
world!     Do  grant  it,  O  God  of  Love! 

"A  SHORT  PRAYER  FOR  SATURDAY  EVENING. 

0  Lord  our  heavenly  Father!  Thou  art  that  good  be- 
ing Avho  only  hath  immortality,  dwelling  in  light  unap- 
proachable. Before  Thee  angelic  hosts  do  bow  them- 
selves, and  adore  thy  matchless  name.  As  we  appioach 
Thee  this  evening  may  we  come  in  meekness  and  sinceri- 
ty, with  humility  and  fear.  We  thank  Thee,  0  Lord,  that 
Thou  ever  didst  instruct  us  by  Thy  Son  Jesus,  to  address 
Thee  as  our  '  Father  in  Heaven.'  0  wilt  Thou  give  us  a 
more  clear  view  of  Thy  glorious  name  and  attributes,  that 
we  may  worship  Thee  who  art  a  Spirit  in  spirit  and  in 
truth!  Father  of  mercies,  we  pray  Thee  in  Jesus'  name 
that  thou  wilt  forgive  our  many  sins  and  transgressions. 
'  0  create  in  us  a  clean  heart  and  renew  a  right  spirit 
within  us.'     0  Father  wilt  thou  prepare  us  for  the  coming 


30  BIOGRAPHICAL. 

Sabbath;  may  we  spend  it  in  Thy  service,  and  all  our 
days:  and  then  wilt  Thou  save  us  with  a  ransomed  world, 
for  Christ's  sake.     Amen." 

On  the  same  day  he  makes  the  following-  report  of  a 
sermon  preached  b)''  Rev.  Mr.  Adams,  the  Principal  of  the 
Newbury  Seminary: — 

"  I  have  just  returned  from  hearing  Mr.  Adams,  our 
teacher,  preach  from  Job  xiv.  14.  'If  a  man  die,  shall 
he  live  again?'  He  preached  very  well.  He  proved 
that  'if  a  man  die,  he  shall  live  again';  1.  From  the 
powers  of  the  mind.  2.  From  its  capacity  for  enjoyment. 
3.  From  its  power  to  glorify  God.  4.  From  its  desire  for 
immortality.  5.  From  the  analogy  of  nature;  as  leaves, 
seeds,  etc.,  die  and  live  again,  so  shall  man.  6.  From  the 
'scriptures.'  It  would  haA'e  been  a  most  glorious  ser- 
mon, if  he  had  not  clouded  it  up  at  last  by  endless  tor- 
ment. Said  he,  'by  scripture  we  learn  that  the  dead 
shall  be  raised  in  incorruption,  immortality,  and  glory,' 
and  then  added,  what  he  had  almost  forgotten,  '  if  they 
are  prepared.^  He  next  inquired  where  we  should  'live 
again.'  This  Avas  mere  speculation  and  useless  en- 
quiry. Next  question,  '  In  Avhat  condition  shall  I  live?' 
This  he  decided  as  all  Methodists  do,  '  in  happiness  or 
misery.'  Proof  Matt.  xxv.  46.  He  had  so  much  en- 
lightened my  mind  before,  that  it  was  not  easily  clouded 
by  what  he  said  afterwards.  The  scripture  testimony 
with  me  is,  that  '  in  the  resurrection  they  are  as  the  an- 
gels of  God  in  heaven,'  'children  of  God,'  etc.  Glory 
to  God  for  this  faith!  I  xoill  rejoice,  and  who  shall  hinder 
me?  Bless  the  Lord  !  We  shall  be  'raised  in  incorrup- 
tion, immortality,  and  ^Zor//.'  Praise  ye  the  Lord!  His 
next  question  was,  '  How  long  shall  we  live,  when  we 
live  again?'  He  exhibited  several  illustrations  to  show 
the  length  of  eternity,  or  rather  to  show  that  we  could 
show  nothing  about  it.     Then  said  he,    'This  eternity  is 


BIOGRAPHICAL.  31 

ours,  with  all  its  consequences,  and  \vc  cannot  get  rid  of 
it.'  0  my  God!  I  thought,  hast  thou  indeed  made  one 
soul  to  be  wretched  this  length  of  time?  I  could  not  but 
answer,  No.  Finally,  I  received  much  encouragement 
and  peace  from  his  discourse;  but  would  to  God  he  had 
told  the  whole  truth  !" 

On  Monday  evening,  Sept.  19,  he  thus  speaks  of  his 
good  meeting  on  the  previous  day,  at  Bath,  and  closes 
with  a  devout  prayer: 

"Br.  Sanford  preached  well  from  2  Cor.  vi.  1.  'We, 
then,  as  workers  together  with  him,  beseech  you  that  ye 
receive  not  the  grace  of  God  in  vain.'  He  preached  a 
good  moral  discourse,  such  as  I  like.  I  am  not  so  much 
in  favor  of  opposition  orthodox  sermons,  as  I  am  to  hear 
'  Jesus  and  the  resurrection.'  I  want  doctrine  enough 
for  a  foundation  on  which  to  build  a  superstructure.  Let 
me  hear  of  the  good  Savior,  and  let  us  be  beseeched  '  not 
to  receive  the  grace  of  God  in  vain.'  What  good  com- 
pany I  had  on  my  way  to  Bath, — even  Universalism — the 
time  seemed  short  in  which  I  was  on  the  road.  My  med- 
itation was  SAveet  of  God,  of  Christ,  and  of  salvation.  I 
could  not  but  make  melody  to  God  in  my  heart  for  his 
exceeding  great  and  precious  promises.  I  could  say 
'  Bless  the  Lord,  0  my  soul,  and  all  that  is  within  me 
bless  his  holy  name.' 

A  PRAYER  FOR  MONDAY  EVENING. 

"Immortal  source  of  life  and  peace  !  Creator  of  the 
Avorld  and  all  things  therein!  0  thou  high  and  holy  one 
that  inhabiteth  eternity.  We  would  this  evening  come 
before  thee  with  thanksgiving  and  praise  that  thou  hast 
preserved  us  and  enabled  us  to  commence  the  labors  of 
another  week.  We  bless  thee  for  what  we  received  at 
thine  ever  bountiful  hand  on  thy  holy  day.  W^e  thank 
thee  for  so  much  of  the  word  of  life  which  was  dispensed 
to  us.     0  may  we  receive  it  into  good  and  honest  hearts, 


32  BIOGRAPHICAL. 

that  Tve  may  bring  forth  fruit  abundantly.  With  sincerity 
we  ^yovlld  render  to  th'^'e  our  thanks  that  "we  were  ever  ap- 
pointed our  place  in  a  land  where  Gospel  light  and  liber- 
ty is  enjoyed,  where  we  can  hear  thy  word  dispensed  in 
its  purity.  0  Lord,  wilt  thou  make  us  humble  and  grate- 
ful for  these  great  mercies  towards  us,  thy  unworthy  ser- 
vants. 0  purify  us,  for  Jesus'  sake  !  We  mourn  on  ac- 
count of  our  sins  before  thee,  but  O  wilt  thou  have  mercy 
upon  us  and  pardon  us.  We  are  great  sinners,  but  thou 
0  Lord,  art  able  to  make  us  white  as  snow.  Father  of 
mercies!  0  bless  us  with  thy  favor,  which  is  life,  and  thy 
loving  kindness,  which  is  better  than  life. 

"We  would  praise  and  adore  thy  matchless  name,  that 
thou  ever  didst  give  us  the  promise  and  hope  of  a  resur- 
rection, 'when  we  shall  be  as  the  angels  of  God  in  heaven, 
children  of  God,  being  children  of  the  resurrection.'  Glo- 
ry to  thy  name,  0  Father!  Great  and  precious  are  thy 
promises  to  us.  0  increase  our  faith  we  pray  thee.  In- 
crease our  love  to  thee  and  to  our  fellow  men.  Grant  us, 
0  Lord,  all  the  mind  and  spirit  that  was  in  our  Master, 
the  holy  child  Jesus.  0  may  thy  love  be  spread  abroad 
in  our  hearts,  and  cause  us  to  rejoice  in  thee  with  joy  im- 
speakable  and  full  of  glory.  0  save  us  and  bless  us. — 
Lead  us  in  the  way  we  should  go,  and  when  thou  hast 
done  serving  thyself  with  us  here,  wilt  thou  take  us  to 
thyself  to  praise  thee  with  a  saved  world,  through  Jesus 
Christ  our  Lord.     Amen." 

Sunday,  Oct.  9,  he  makes  this  record,  and  expresses  a 
fear  that  he  had  not  rightly  improved  his  time. 

"Another  of  the  days  of  the  Son  of  Man  has  passed 
away,  but  we  are  yet  alive.  Glory  to  God !  But  how 
have  I  improved  it?  This  is  a  solemn  question,  but  must 
be  answered.  I  must  confe.^s  that  the  time  has  not 
brought  the  desired  result,  viz.,  wisdom.  I  have  been 
rather  unwell,  therefore  I  have  not  progressed  as  I  should 


BIOGRAPHICAL.  33 

in  studv:  however,  I  think  I  am  on  the  gain.  0  Lord, 
wilt  thou  pardon  our  faults — our  sins  !  and  may  we  im- 
prove the  time  better  in  future.     Amen. 

"  Last  Sabbath  afternoon  heard  Mr.  Adams,  the  Princi- 
pal, preach  from  Prov.  xxvi.  23,  '  Son,  give  me  thy  heart.' 
First,  he  showed  what  was  giving  the  heart  to  God,  as 
follows:  1.  Giving  him  our  affection  and  love,  for  he  is 
all  lovely  and  good.  2.  Yielding  up  our  hopes  of  happi- 
ness in  this  world.  Either  we  must  give  up  the  world,  or 
it.  will  give  us  up.  It  is  hard  to  die  before  the  Avorld  is 
given  up.  3.  Giving  ourselves  to  obey  all  his  command- 
ments. 4.  Submit  ourselves  to  his  cross.  6.  Giving  him 
our  cares  and  sorrows.  Next  the  effects.  1.  Peace  to 
our  souls  here.  'Come  unto  me,'  etc.,  'no  language 
can  express  the  rest  in  the  present  time.'  Thank  God, 
then,  religion  does  not  cause  sorrow.  'The  wicked  are 
like  the  troubled  sea,'  etc.  'Great  peace  have  they  who 
love  thy  law,'  he  quoted.  2.  Increase  of  intellectual  vig- 
or, because  free  from  care,  etc.  3.  Be  a  blessing  to 
the  world.  4.  A  joyful  waiting  after  death.  For  he  that 
has  faith  in  God  can  die  happy  and  desire  death,  for  by  it 
we  enter  heaven,  etc.  He  preached  well,  but  marred  it 
by  saying  near  the  close,  'If  ye  die  in  your  sins,  where 
Christ  is  ye  cannot  go.' 

"O  may  we  give  our  hearts  to  God 

Aud  serve  him  all  our  days  ; 
Let  us  obey  his  precepts  good, 

And  walk  in  all  his  ways." 

"  Last  evening  heard  the  preceptor  preach  from  Job  vii. 
16.  'I  M'ould  not  live  always.'  He  preached  a  beauti- 
ful sermon,  describing  the  sorrows  of  earth,  and  the  joys 
of  heaven.  I  was  led  to  feel  that  I  'would  not  live  al- 
way.'  Blessed  be  the  name  of  the  Lord  that  we  are  to 
die!  Through  death  we  go  to  heaven.  Although  the 
way  is  dark,  yet  light  ineffable  and  joy  unalloyed  is  be- 


34  BIOGRAPHICAL. 

yond.  0  when  shall  I  depart?  I  have  a  desire  to  depart, 
yet  I  would  wish  to  give  some  little  good  to  my  fellow 
men.  "Whether  I  shall,  the  Lord  only  knows,  *  Not  my 
will,  but  thine,  0  God,  be  done.' ,, 

The  exercises  of  the  Methodist  Bible  Class  afforded 
him  opportunity  for  critical  inquiries  concerning  disputed 
points  in  theology;  and  he  was  not  slow  to  profit  thereby, 
as  the  following  will  show: — 

"In  the  Bible  class,  last .  Sabbath,  in  examining  the 
verses  in  Acts  ii.,  concerning  the  '  soul'  of  Christ  *  not 
being  left  in  hell,'  I  asked  Prof.  Baker  whether  there 
was  any  more  propriety  in  saying  that  haeds  referred  to  a 
place  of  punishment  in  another  world,  in  other  parts  of 
the  Scripture,  than  in  this.  He  answered  that  the  fact  of 
future  punishment  did  not  rest  upon  the  use  of  words 
alone,  but  by  the  connection;  that  hades  did  only  mean 
the  place  of  departed  spirits.  So  we  see  that  the  doctrine 
of  hell  torment  does  not  stand  upon  the  words  translated 
hell,  and  so  much  used  to  frighten  men  into  partialism. 

"  On  Sunday  I  wrote  some  inquiries  in  relation  to  the 
trump  of  God,  in  Matt.  xxiv.  1  Cor.  xv.  1  Thess.  iv,  and 
called  it  '  scraps,'  No.  20.  I  hope  that  it  will  be  an- 
swered to  my  satisfaction.  Also  an  inquiry  concerning 
Acts  iii.  21.  'The  restitution  of  all  things.'  This  I 
have  thought  was  wrongly  applied  to  the  salvation  of  all 
mankind,  but  seems  to  refer  to  his  cominof  to  reg'ulate  the 
Jewish  state." 

Here  we  see  the  tendency  of  his  mind  at  that  early  pe- 
riod. Constantly  striving  to  find  out  the  reason  of  things, 
and  to  draw  instruction  from  all  sources. 

Under  date  of  Oct.  16th,  he  speaks  of  the  satisfaction 
it  gave  him  to  be  present  at  the  annual  session  of  the 
Sullivan  (llniversalist)  Association,  held  at  Bath,  N.  H., 
— the  Universalist  church  in  that  place  was  solemnly  dedi- 
cated to  the  worship  of  God  at  that  time.     He  was  privi- 


BIOGRAPHICAL.  35 

leged  with  hearing  many  good  sermons,  and  minghng 
with  those  whose  advice  he  faithfully  sought  as  to  the  best 
course  to  pursue  in  preparing  himself  for  the  ministry  of 
the  reconciliation. 

He  had  heard  but  few  sermons  in  defense  and  illustra- 
tion of  the  great  doctrine  of  a  Avorld's  redemption;  and 
hence,  the  word  dispensed  on  that  joyful  occasion  was 
like  good  news  from  a  far  country,  and  he  felt  to  exclaim 
with  the  affectionate  disciples,  "Lord,  evermore  give  us 
this  bread." 

But  this  gathering,  instead  of  satisfying  his  soul,  and 
making  him  more  contented  to  remain  at  the  Seminary, 
and  prosecute  his  studies,  seemed  to  reveal  to  him  more 
than  ever  the  loneliness  of  his  situation,  among  strange 
systems  of  theology,  with  strangers  in  a  strange  land! — 
With  these  emotions  he  speaks  of  the  blessings  of  friend- 
ship, and  alludes  to  some  persons  with  Avhom  he  was  then 
corresponding: 

"  How  sweet  is  friendship!  But  alas  !  I  know  not  that 
it  is  here.  Would  that  I  could  enjoy  the  society  of  such 
as  I  could  name.  What  a  mournful  place  is  this!  I  am 
sometimes  almost  overcome,  as  I  was  this  day,  by  my 
feehngs.  No  one  to  whom  I  can  pour  out  my  soul  in 
love,  except  to  my  Friend  in  heaven.  When,  0  when 
shall  I  be  permitted  to  unite  with  my  friends  and  part 
no  more.  I  feel  to-day  like  a  bird  that  has  lost  its  mate, 
forsaken  and  forlorn.  0  that  I  could  see  Brs.  Jewell, 
or  Gleason,  or  some  real  friend  in  Methuen.  How 
would  I  embrace  them.  How  Ions:,  0  how  lono-  shall  I 
be  kept  from  those  I  hold  most  dear?  But  shall  I  repine? 
Shall  I  call  this  a  friendless  world?  No.  For  I  know 
that  I  have  some  true  friends;  but  they  are  not  here.  I 
had  one  here  but  he  is  gone!  This  was  Br.  Stone.  B\it 
now  I  am  despised,  and  my  name  is  cast  out  as  evil. 
Why?     Because  I  am  a  Universalist." 


36  BIOGRAPHICAL. 

The  term  of  his  school  had  nearly  expired;  and  prepa- 
rations were  being  made  for  an  exhibition.  He  was  cho- 
sen to  deliver  the  opening  address  on  the  occasion;  but 
this  honor  his  diffidence  compelled  him  to  decline.  It  was 
during  this  session  that  he  felt  called  upon  to  support 
and  defend  the  sentiments  he  believed,  before  many  vio- 
lent opposers,  in  the  Wesleyan  Lyceum,  connected  with 
the  Seminary.  With  a  view  of  converting  or  of  confound- 
ing him  in  argument,  the  students  and  Faculty  introduced 
such  theological  questions  as  they  knew  would  oblige 
him  to  speak.  The  results  of  those  debates  were  far  from 
what  his  associates  anticipated.  They  aflForded  him  just 
the  opportunity  he  needed  to  bring  out  his  own  powers 
and  to  lay  the  evidence  of  his  doctrine  before  the  commu- 
nity.    He  labored  faithfully  and  not  in  vain. 

On  the  evening  of  Sunday,  Nov.  6th,  after  attending 
religious  worship  in  the  chapel  of  the  Seminary,  and  hear- 
ing Professors  Baker  and  Granger  preach,  he  makes  the 
following  minutes  of  their  discourses: — 

"Prof.  Baker  preached  from  Lam.  iii.  33:  'For  he 
doth  not  afflict  willingly,  nor  grieve  the  children  of  men.' 
His  object  was  to  vindicate  the  ways  of  God  to  man.  In 
the  course  of  his  remarks  he  said  that  '  All  punishment 
was  not  for  a  salutary  influence  in  this  world,  although  in 
general  it  was,  as  in  case  of  the  ante-diluvians.'  I  have 
thought  of  this  before,  and  some  doubts  have  arisen  in  my 
mind  on  this  point.  Although  Universalists  contend  that 
punishment  is  for  a  salutary  influence,  yet  I  cannot  fully 
see  it  so.  He  said,  '  If  we  see  no  proportion  between 
punishment  and  the  sin,  does  it  thence  follow  that  there 
is  no  such  proportion?  No.'  So  say  I.  This  will  ap- 
pear more  fully  hereafter  in  his  discourse.  He  asked  one 
question  which  he  did  not  fully  answer  to  my  satisfac- 
tion. It  is  easy  to  reconcile  temporal  evils  with  the  good- 
ness of  God;  yet  when  we  come  to  consider  an  endless  evil 


BIOGRAPHICAL.  37 

the  same  will  not  hold  good.  He  asks,  '  If  God  saw  that 
some  would  be  miserable  forever,  Avhy  did  he  make  man 
so  exposed?  Because  there  would  be  more  happiness 
than  misery  in  the  world,  if  some  were  damned  forever." 
This  I  cannot  agree  to.  Again  he  says,  '  Why  are  the 
blessings  of  life  so  unequally  distributed?  But  happiness 
does  not  consist  in  outward  circumstances.  Therefore 
this  is  no  sign  that  Providence  is  partial.'  Again: 
'  Why  so  unequal  distribution  of  rewards  and  punishments 
in  this  world?  Because  it  is  a  state  of  probation.'  This 
he  took  for  granted.  His  main  arefument  next  was  to 
show  that  men  were  dealt  with  according  to  their  charac- 
ters; yet  he  must  say  a  Avord  or  two  to  spoil  the  whole. 
The  sermon  in  general  was  a  good  one. 

"  A  word  on  Mr.  Granger's  sermon.  Text:  Prov.  xv.  6. 
He  was  showing  that  the  righteous  are  happy  both  here 
and  hereafter.  He  said  truly  that  '  Sinners  are  always 
unhappy  and  the  righteous  happy.'  But  when  we  come 
to  talk  with  them  about  the  punishment  of  the  Avioked 
here,  they  tell  another  stoiy. 

Wrote  an  address  to-day  to  Universalist  young  men." 
On  the  12th  of  November,  we  find  the  following 

PRAYER    FOR    SATURDAY    EVENING. 

"Almighty  and  ever  gracious  Parent!  Thou  in  whom 
we  live,  and  move,  and  have  our  being;  on  whom  we  de- 
pend for  all  that  we  have  or  are,  or  hope  to  have,  in  life 
or  eternity;  who  art  good  unto  all,  and  whose  tender  mer- 
cies are  over  all  the  works  of  thine  hands.  We  would 
approach  thee  with  reverence  and  godly  fear,  with  humil- 
ity and  meekness,  and  render  up  our  evening  sacrifice. 
Wilt  thou,  0  Father,  be  pleased  to  draw  nigh  by  thy 
spirit,  and  hear  our  cries  unto  thee  the  Father  of  lights, 
from  whom  cometh  down  every  good  and  every  perfect 
gift?  We  acknowledge  our  sins  and  transgressions  before 
thee.     We  mourn  that  we  are  so  far  removed  from  thee; 


447931 


38  BIOGRAPHICAL. 

but  0!  wilt  thou  not,  for  Christ's  sake,  pardon  us?  Oh 
may  thy  goodness  lead  us  to  repentance,  that  needeth  not 
to  be  repented  of. 

"  We  bless  thee  for  life,  and  health,  and  all  the  blessings 
which  thou  art  ever  bestowing  upon  us;  and  we  ask  thee 
to  continue  to  bless  us,  with  every  spiritual  and  temporal 
blessing.  Most  of  all,  we  bless  and  praise  thee  for  the 
gift  of  thy  dear  Son  Jesus  Christ,  whom  thou  didst  send 
into  the  world  that  he  might  reconcile  the  world  unto  thy- 
self. Glory  to  God!  We  have  a  Savior,  and  a  Savior  of 
the  Korld!  O  Father,  we  pray  thee  to  give  us  grateful 
hearts,  to  praise  thee  for  this  unspeakable  gift.  We  be- 
seech thee  to  give  us  correct  views  of  his  character  and  of 
our  relation  to  him.  May  we  see  the  extent  of 'bis  mis- 
sion, and  have  full  faith  in  his  ability  to  perform  all  that 
he  has  undertaken,  and  may  we  ever  acknowledge  him 
as  our  guide  and  pattern. 

"And  now,  0  Father,  we  implore  thy  blessing  upon  us. 
Wilt  thou  be  our  ouardian  through  the  darkness  of  anoth- 

o  o 

er  night,  and  then  raise  us  to  behold  another  sun,  another 
holy  sabbath  day.  May  we  be  prepared  for  it,  and  may 
the  truth  of  God  be  made  known  unto  us.  May  we  hear 
of  Jesus  and  the  resurrection!  May  our  minds  be  staid 
on  thee  and  taken  from  the  world.  0  guide  us  all  our 
days  on  earth,  and  make  us  useful  in  our  day  and  gener- 
ation. May  we  serve  thee  and  do  all  thy  will,  and  at  last 
be  saved,  through  Jesus  Christ  our  Savior.     Amen." 

During  the  winter  of  1836  and '37,  he  taught  school 
in  Lisbon,  N.  H.  At  the  opening  of  the  spring  term,  we 
find  him  again  at  Newbury,  in  readiness  to  continue  his 
studies.     April  2,  1837,  he  says: 

"Another  week  has  gone,  another  month  has  closed; 
and  what  have  I  done?  How  much  have  I  increased  in 
knowledge?  how  much  in  goodness?  Alas!  I  fear  I  have 
not  accomplished  all  I  should.     May  the  Lord  forgive  and 


BIOGRAPHICAL.  39 

incite  me  on  to  greater  exertion  in  all  laudable  undertak- 
ings, and  aid  me  by  his  kind  powers. 

"  To-day  I  attended  meeting  in  the  chapel,  where  Mr. 
Granger  officiated  in  the  forenoon,  and  Mr.  Adams  in  the 
afternoon.  Both  said  some  things  which  are  worth  pre- 
serving. Granger's  text  was  in  Matt.  vi.  13.  'Broad  is 
the  way,  etc'  He  said  that  on  a  preceding  day  he  had 
shown  that  this  '  destruction'  was  not  annihilation,  but 
endless  woe.  To-day  he  was  to  show  the  causes  why  so 
few  would  be  saved.  1st.  Influence  of  false  doctrines. 
The  third  false  doctinne  was  this;  *  that  all  men  will  fi- 
nally be  saved.  This  is  false  because  abnost  all  renounce 
it  in  death.'  Then  came  a  story  of  a  young  man  who 
was  a  Universalist  and  lost  his  partner  in  life,  and  pro- 
cured a  Universalist  to  preach  the  funeral  sermon.  But 
when  he  approached  death  himself,  he  saw  that  Univer- 
salism  would  not  save  him;  called  for  ministers  to  come 
and  pi'ay  with  him,  etc.  Therefore  Universalism  is  a 
false  doctrine,  and  it  keeps  souls  in  the  way  to  hell,  ac- 
cording to  his  reasoning.  The  fourth  reason  I  did  not 
hear,  but  supposed  it  to  be  election  and  reprobation  from 
what  followed.  He  quoted  Romans  v.  19:  'As  by  one 
man's  disobedience  many  were  made  sinners,  so  by  the 
obedience  of  one  shall  many  be  made  righteous.'  He 
distinctly  said  that  the  'many'  in  each  member  of  the 
sentence  meant  '  all  meji,'  and  repeated  it  in  strong  terms. 
I  know  not  what  he  meant,  for  that  is  pure  Universalism. 
It  is  possible  that  all  are  made  righteous  in  infancy,  was 
his  view  from  the  remarks  which  followed.  '  By  Adam's 
sin  man  was  condemned  to  death  temporal  and  eternal,  but 
Christ  took  away  this  curse.'  That  is  curious,  surely. 
Did  he  not  take  away  also  the  curse  of  temporal  death  as 
well  as  eternal  death?     Do  Christians  not  die? 

"  He  intimated  that  infants  will  suffer,  if  they  are  not 
brought  into  covenant  relation,  by  their  parent's  neglect. 


idfr. 


40  BIOGRAPHICAL. 

If  SO,  how  cruel!  Suffer  eternally  by  our  neglect?  How 
foolish  the  idea!  Of  heathens  he  said:  '  Thousands  per- 
ish who  might  be  saved,  for  the  '  grace  of  God  hath  ap- 
peared to  all  men,'  of  course  then  to  the  heathen,  and  if 
they  do  not  obey  its  dictates  they  must  go  down  to  hell! 
Wholly  by  our  neglect!     Hear  this  calculation:  600,000,- 

000  die  in  thirty  years  or  about  thirty-eight  in  a  minute, 
many  of  whom  must  be  lost!  because  we  do  not  send  the 
Gospel  to  them.'  Again:  '  The  unfaithfulness  of  Chris- 
tians is  a  great  cause  why  so  many  will  be  lost  in  our 
own  land.  Many  have  gone  down  to  woe,  gnawing  their 
tono-ues  on  account  of  the  imfaith fulness  of  Christians.' 
Who,  then,  are  most  deserving  of  punishment,  the  saved 
or  the  lost?     Enough  on  that.     It  was  a  curious  sermon." 

Sunday  evening: — 

"  I  have  just  returned  from  hearing  an  address  before 
the  Dorcas  Society,  by  Mr.  Baker,  one  of  whose  remarks 

1  must  preserve.  '  It  is  as  much  a  duty  of  the  church  to 
send  the  gospel  to  the  heathen,  as  holiness  of  heart  is.' 
Then  if  they  fail  of  performing  their  duty,  they  sin.  And 
as  they  believe  that  no  man  can  be  saved  unless  he  have 
holiness  here,  how  can  the  church  be  saved  if  she  neglects 
to  perform  her  duty  to  the  heathen?  Surely  I  cannot 
tell,  on  Methodist  principles.  In  a  prayer,  Mr.  Granger 
repeated  the  sentiment  of  to-day  in  plain  terms,  to  wit: 
'Many  have  gone  down  to  hell  by  our  unfaithfulness.' 
Surely  the  souls  of  men  are  placed  in  the  hands  of  poor 
keepers." 

April  9.  Reports  a  discourse  by  Rev.  Mr.  Scott,  from 
the  question,  "Are  there  few  that  be  saved?" — Avrites  a 
letter  to  Rev.  Mr.  Granger,  touching  an  assertion  that  al- 
most all  Universalists  give  up  their  faith  when  they  die; 
and  gives  expression  to  his  yoxmg  and  glowing  heart  in 
these  nrords: — 

"How  I  love  to  meditate  on  that  pure  gospel  of    our 


BIOGRAPHICAL.  41 

Savior,  called  in  later  days  Universalism!  Oh  that  our 
faith  in  it  might  be  proportioned  to  its  beauty.  For  who 
can  hold  in  anticipation  the  fact  that  all  God's  intelligen- 
ces are  to  be  gathered  home,  when  there  shall  be  '  one 
fold  and  one  shepherd,'  and  not  '  rejoice  Avith  joy  un- 
speakable and  full  of  glory.'  It  is  enough  to  cause  an- 
gels and  men  to  shout  aloud  for  joy;  to  clap  their  hands 
and  cry,  Glory  to  God!  Sublime  thought !  grand  consum- 
mation! A  world  saved  and  a  universe  praising  God! 
The  heart  leaps  for  joy  in  contemplating  so  joyous  a  re- 
sult. Hear  St.  Paul,  1  Cor.  xv.  25.  'And  when  all 
things  shall  be  subdued  unto  him,  then  shall  the  Son  him- 
self be  subject  unto  him  that  did  put  all  things  under  him, 
that  God  maybe  all  in  all."  '  0  death  where  is  thy  sting? 
0  grave  where  is  thy  victory?  Thanks  be  to  God!'  0 
my  soul!  The  subject  is  so  vast  and  glorious  that  I  can 
not  realize  it,  I  cannot  see  even  a  thousandth  part  of  its 
glory.  0  my  God!  wilt  thou  grant  that  I  may  feel  more 
on  this  subject,  so  that  I  may  be  able  to  praise  thee  more 
for  thy  exceeding  great  mercy.     Hallelvijah!     Amen!" 

May  9th,  the  commencement  of  his  twentieth  year,  he 
makes  the  following  suitable  reflections: — 

"  To-day  commences  another  year  of  my  life.  I  have 
now  passed  twenty  years  of  my  sojourn  here;  yet  I  seem 
only  a  hoy.  I  have  arrived  neither  to  the  stature  nor  the 
mind  of  a  man,  although  I  used  to  think,  when  a  boy, 
that  when  I  became  20  years  of  age  I  should  be  a  man 
indeed!  How  foolish  the  anticipations  of  youth!  The 
past  year  has  brought  me  many  happy  hours;  some  un- 
happy, of  course.  Last  season  I  was  made  joyful  from 
frequent  meditation  on  the  blessed  doctrines  of  Universa- 
lism; this  enjoyment,  from  some  cause,  has  declined, 
probably  in  part  from  the  influence  of  my  companions  last 
winter,  who  were  not  of  such  a  caste  as  I  like.  I  have 
also  taken  much  pleasure  in  the  pursuit  of  knowledge.     I 


42  BIOGRAPHICAL. 

feel  tolerably  well  satisfied  with  my  year's  labor  in  this 
respect,  although  I  have  not  been  so  diligent  as  I  should. 
Perhaps  not  many  students  at  this  institution  have  ac- 
complished more.     I  would  not  boast,  however." 

Durino-  this  month  he  commenced  translating  the  New 
Testament  from  the  Greek,  intending  to  make  such  criti- 
cisms and  remarks  as  the  subjects  might  seem  to  suggest. 
Some  difficulties  also  presented  themselves  in  his  way  as 
it  reo-ards  the  coming  of  Christ — wherein  he  is  the  Savior 
of  the  toorld — and  the  meaning  of  the  'phrase  ^'kingdom  of 
heaven."  Careful  reading  and  more  reflection,  however, 
.settled  his  mind  on  these  subjects. 

June  10,  at  the  commencement  of  the  summer  term  he 
writes: — 

"Last  Wednesday;  June  7,  the  summer  term  of  this  in- 
stitution commenced  with  about  60  scholars.  The  school 
appears  to  be  of  rather  a  high  character,  being  almost  all 
old  students.  For  my  studies  I  have  commenced  French, 
chemistry,  and  astronomy;  also  taken  algebra,  geometry, 
and  Greek  exercises;  the  last  three  I  have  studied  some 
before.  My  object  in  taking  French  is  for  the  purpose  of 
teaching,  as  it  is  desired  in  the  South,  and  as  it  also  be- 
longs to  a  polite  education.  I  think  I  shall  be  able  to  pro- 
gress some  in  it  during  this  terra,  as  it  comes  quite  easy 
after  having  studied  Greek  and  Latin." 

June  11,  Sunday  afternoon,  we  find  the  following 
entry: — 

"  Attended  church  at  the  chapel  this  forenoon,  where  a 
Mr.  Tenney,  from  Penn.,  preached  from  the  text,  'How 
shall  we  escape  if  we  neglect  so  great  salvation?'  In  the 
course  of  his  sermon  he  made  many  remarks  about  Uni- 
versalism,  some  of  which  were  as  follows:  '  Not  a  parti- 
cle of  salvation,  grace,  mercy,  or  truth,  in  universal  salva- 
tion.' Indeed  !  '  Believers  in  that  doctrine  think  that 
because  all  men  are  punished  for  sin  here,  therefore 


BIOGRAPHICAL.  43 

they  shall  be  saved  hereafter.'  False.  '  It  is  good  for 
nothincr  and  will  lead  you  down  to  everlastino-  ruin.' 
'  Adam  was  exposed  to  immediate  death  by  his  sin ;  but 
by  God's  promising  a  Savior  he  had  a  day  of  probation, 
and  thus  escaped  it.  The  benefit  of  Christ's  death  was 
to  save  men  from  immediate  death,  and  give  them  a  pos- 
sibility of  salvation;  in  this  respect  it  is  universal  and  un- 
conditional, and  in  no  other.  This  is  the  first  degree  of 
salvation.  The  second  is  a  deliverance  from  sin;  the  third 
is  a  deliverance  from  Satan  and  misery.  It  is  holiness, 
or  sanctification,  and  this  salvation  will  land  us  in  immor- 
tal glory.'  This  shows  that  the  word  salvation  in  Scrip- 
ture is  not  immortal  glory,  bvit  the  means  by  which  it  is 
gained.  Quite  a  concession.  He  asks,  '  if  all  men  are 
punished  here,  from  what  does  Christ  save  men?'  Ans. 
Many  things  evident." 

As  a  specimen  of  the  mode  of  warfare  carried  on  against 
us  in  those  days,  especially  in  and  around  Newbury,  I  in- 
sert the  following,  which  is  written  under  date  of  June  13: 

"I  have  just  returned  from  hearing  a  temperance  ad- 
dress from  Mr.  Caleb  Dow.  In  the  course  of  his  remarks, 
he  went  out  of  his  way  verj^  much  to  aim  a  blow  at  Uni- 
versalism,  something  as  follows:  He  was  in  a  satirical 
manner  descanting  on  the  benefits  of  intemperance.  One 
was,  '  it  makes  infidels.'  '  Alcohol  has  done  more  than 
all  the  divines  who  have  toiled  and  toiled  in  the  same 
course,  in  showing  that  there  is  no  hell.  The  drunkard, 
after  taking  enough  to  make  him  eloquent,  will  prove 
there  is  no  hell,  for  when  the  earth  revolves  it  brings 
hell,  which  is  said  to  be  below,  right  over  our  heads,  and 
as  heaven  is  above  we  shall  go  right  up  through  hell  into 
heaven.  Christians  go  to  heaven  in  a  ship  provided  by 
God;  but  Infidels  make  a  ship  of  their  own,  which  will 
carry  all — all — liars — sorcerers — all  that  have  a  face  and 
two  legs,  right  to  heaven.'     '  Alcohol  makes  men  wiser, 


44  BIOGRAPHICAL. 

it  causes  tliem  to  know  better  than  all  great  men  how  to 
prove  there  is  no  hell — no  future  punishment.'  In  anoth- 
er place,  he  represents  the  state  of  society,  if  all  were 
drunkards,  as  follows:  'The  retailer  would  be  administer- 
ing out  from  the  pulpit,  death — death  temporal — death 
eternal!!'  '  Intemperance  is  the  ghost  of  millions  now  in 
hell!!'     '  Traffic  in  hell-fire.'  " 

These  unchristian  attacks  were  then  common,  every 
day  occurrences,  in  that  section  of  country,  and  our  ar- 
dent young  friend  had  to  bear  them  as  well  as  he  could. 
They  seemed,  doubtless,  to  strengthen  and  refine  him,  as 
the  gold  is  purified  by  the  fire.  They  served  to  convince 
him  more  and  more  of  the  importance  of  a  great  theologi- 
cal change.  A  short  time  before  he  left  the  institution, 
he  completed  a  careful  examination  of  the  learned  Bishop 
Newton's  critical  work  on  the  prophecies.  The  subjoined 
extract  will  show  with  what  faithfulness  he  had  studied  it. 

"  To-day  I  finished  reading  '  Bishop  Newton's  disser- 
tations on  the  prophecies.'  It  is  an  able  work  and  has 
strengthened  ray  faith  much,  especially  in  relation  to  the 
older  prophecies,  as  Nineveh,  Babylon,  Tyre,  Egypt,  etc., 
and  the  four  kingdoms,  Babylonian,  Persian,  Macedonian, 
and  Roman.  As  to  papal  Rome,  I  am  not  so  well  satis- 
fied, especially  on  some  parts  of  it.  I  shall  now  proceed 
to  give  a  skeleton  of  his  exposition  of  St.  John's  Revela- 
tion, briefly  as  possible;  also  Matt,  xxiv.,  and  some  other 
expressions  of  his. 

"Dan.  viii.  9,  12.  'Host  of  heaven,'  and  'stars';  Jew- 
ish state,  and  priests  and  Levites  in  Scripture.  '  Take 
away  daily  sacrifice';  at  destruction  of  Jerusalem.  Matt. 
xxiv.;  Luke  xxiii.  28-30,  'Rocks  fall  on  us';  at  destruc- 
tion of  Jerusalem,  figurative.  Matt.  xxiv.  27.  'As  lioht- 
ning,  so  the  Son  of  Man  cometh';  i.  e.,  Roman  army,  his 
instruments.  Matt.  xxiv.  29.  '  Sun  be  darkened,  stars 
fall.'     Great  revolutions  in  states.     Proof;  examples  in 


BIOGRAPHICAL.  45 

Isa.  xiii.  9,  10,  Ez.  xxxii.  7,  8,  Dan.  viii.  10,  Joel  ii.  30, 
31, — verse  30:  'All  the  tribes  of  earth  mourn,'  i.e.,  Jew- 
ish tribes.  '  Come  in  clouds'  signifies  a  manifestation  of 
power  merely,  as  in  ancient  prophets.  Verse  31.  *  Send 
his  angels';  ministers.  Luke  xiii.  28.  '  Come  from  the 
east  and  the  west  to  the  kingdom  of  God,'  i.  e..  Gospel 
kingdom.  '  Stag's,  sun  and  moon' ,  are  hieroglyphics  for 
empires,  therefore  properly  used  in  prophecy,  xxiv.  35: 
'  Heaven  and  earth  pass  away,'  i.  e.,  it  is  easier;  a  strong 
positive  expression  with  a  comparative  meaning.  '  IiJ)id  of 
icoj'hl;'  end  of  age.  Thus  all  of  Matt.  xxiv.  is  referred 
primarily  to  the  destruction  of  Jerusalem,  but  may  have 
a  distant  reference  to  day  of  a  judgment. 

"Rev.  i.  7:  'Cometh  Avith  clouds';  to  prove  that  Rev. 
was  written  before  the  destruction  of  Jerusalem.  *  Come 
quickly'  also.  vi.  8:  'Hell';  grave,  vi.  12-14.  'Sun 
black,  moon  blood,  stars  fall,  heavens  depart  as  a  scroll'; 
at  the  time  of  Constantine,  establishment  of  Christianity, 
great  changes  on  earth.  Proof;  examples  in  Isa.  xiii.  10, 
xxxiv.  4,  Jer.  iv.  23,  24,  Ez.  xxxii.  7,  Joel  ii.  10,  31, 
Matt.  xxiv.  29.  '  Rocks  fall  on  tcs';  expressive  of  terror 
and  consternation.  See  Isa.  ii.  19,  Hos.  x.  8,  Luke  xxiii. 
30.  viii.  1 :  '  Silence  in  heaven';  peace  on  earth  in  church, 
times  of  Constantine.  viii.  7:  'First  angel';  Huns  and 
Goths  invade  Rome.  Verse  8:  '  Second  angel';  Attila 
and  Huns.  Verse  10:  '  Third  angel';  Vandals.  Verse  12 
'Fourth  angel';  Heruli  destroy  Rome.  Rev.  viii.  12 
'Sun,  moon,  and  stars';  government  of  Rome.  ix.  1 
*  Star  fell';  Mohammed.  'Locusts';  Arabs  and  Saracens. 
X.  6:  '  Time  shall  be  no  longer';  i.  e.,  the  time  shall  not 
be  yet,  i.  e.,  of  the  seventh  wo.  xi.  i.  'Measure  city'; 
church  of  Christ  at  reformation.  Verse  7:  '  Beast  from 
the  pit';  power  of  Rome:  'witnesses';  preachers  of  truth: 
'  ascend  to  heaven';  brought  back  to  pristine  glory.  Verse 
15,  refers  to  day  of  judgment,  etc.,  close  of  the  prophe- 


k 


46  BIOGRjiPHIC.VL. 

cies  to  resurrection  day.  Chapter  xii.  commences  the 
same  again.  'Woman';  church:  'in  travail';  until  Con- 
stantine  became  a  convert,  after  280  years.  Verse  3: 
'Red  dragon';  symbol  of  devil,  they  are  Roman  kings, 
as  kings  of  Egypt.  Ps.  Ixxiv.  13,  Is.  li.  9,  Ez.  xxix.  3. 
Verse  4:  'Third  of  stars';  one  third  of  the  kingdoms  of 
the  earth.  Verse  5:  'Man  child';  Constantine:  'caught 
vip  to  heaven';  ascended  the  throne.  Verse  7:  '  War  in 
heaven';  on  earth  between  heathens  and  Christians. 
'  Michael';  defenders  of  Christianity.  'Devils';  heathen, 
xiii.  1:  'Beast';  papal  Rome.  '  Out  of  sea';  pit,  abyss. 
xiv.  2.  '  In  heaven';  in  church.  Verse  6:  '  Angel' ;  Chris- 
tian writers  in  eighth  and  ninth  century.  Verse  8:  '  Se- 
cond angel';  Valds.  Verse  9:  'Third  angel';  Luther. 
'Fire  and  brimstone';  in  eternity,  xvii.  8:  'Perdition'; 
destroyed  so  as  not  to  rise  again,  xix.  3:  '  Smoke  rise 
up  forever';  like  Sodom,  not  in  eternity,  as  Isa.  xxxiv.  9, 
10.  Verse  20:  '  Lake  of  fire';  total  destruction  of  popery, 
its  overthrow,  xx.  2:  '  Satan  bound';  restrained.  'Dead 
raised';  literally.  'Second  death';  in  world  to  come. 
Verse  14:  '  Lake  of  fire';  in  world  to  come.  '  Hell';  grave. 
'Second  death';  is  changing  temporal  to  eternal  death, 
xxi.  1:  'New  heaven';  literal,  at  resurrection.  I  am  able 
to  make  no  remarks  of  consequence  on  this.  He  seems 
in  some  places,  however,  to  refer  Christ's  coming  to  the 
destruction  of  Jerusalem,  and  then  to  the  judgment. 
Sometimes  also  '  the  lake  of  fire'  is  a  figure,  and  then  lit- 
eral; so  with  '  pit.'  Taking  his  book  as  a  whole  I  have 
gained  much  light." 

About  the  middle  of  August,  the  term  of  the  Seminary 
closed,  and  he  left  Newbury,  never  more  to  return  as  a 
student.  In  his  record  of  this  period,  he  names  the  stud- 
ies he  had  pursued,  the  progress  he  had  made,  and  his 
hopes  for  the  future. 

It  is  proper  to  observe  here  that  he  had,  previously  to 


BIOGRAPHICAL.  47 

leaving  the  Seminary,  made  arrangments  to  visit  the 
South,  with  a  view  of  teaching  for  a  season,  while  further 
prosecuting  his  studies  preparatory  for  the  ministry  of 
reconciliation. 

He  had  been  engaged  for  some  months  in  writing  ser- 
mons, although  up  to  the  time  he  left  the  Institution  he 
had  never  attempted  to  preach,  or  'improve,'  in  public, 
as  he  called  it.  On  Sabbath  evening,  Aug.  20,  at  the  re- 
quest of  Br.  Sanford,  the  pastor,  he  delivered  his  first 
discourse  in  the  Universalist  church  in  Bath,  New  Hamp- 
shire. He  spoke  from  Rom.  xii.  1.  "I  beeeech  you, 
therefore,  brethren,  by  the  mercies  of  God,  that  ye  pre- 
sent your  bodies  a  living  sacrifice,  holy,  acceptable  unto 
God,  which  is  your  reasonable  service." 

The  few  remaining  days  he  was  permitted  to  tarry  at 
home  with  his  friends,  before  starting  on  his  contemplated 
journey,  Avere  occupied  partly  in  reading  an  interesting 
and  valuable  work  on  the  "  coming  of  Christ,"  by  the 
Rev.  Warren  Skinner,  of  Vermont;  and  the  learned  works 
of  Rev.  Walter  Balfour.  He  gives  the  substance  of  many 
valuable  criticisms,  but  I  have  not  room  to  insert  them 
here.  These  records  serve  to  show  us  with  what  peculiar 
attention  and  thoroughness  he  read  the  productions  of 
learned  men. 

Having  learned  that  he  had  preached  in  a  neighboring 
church,  his  associates  and  friends  urged  him  to  appoint  a 
meeting  in  his  native  town  before  he  left.  This  request 
was  very  trying  to  his  feelings.  He  had  never  conducted 
an  entire  service  alone;  and  to  speak  in  the  presence  of 
his  old  acquaintances,  was  a  great  cross.  And  yet  he 
felt  that  it  was  a  duty  to  raise  his  voice  publicly  in  de- 
fence of  what  he  sincerely  believed  to  be  the  gospel  of  a 
risen  Redeemer,  before  his  departure.  Influenced  by  this 
consideration,  he  permitted  notice  to  be  given  that  he 
would  speak  to  the   people  on   the  next   Sunday.     His 


48  BIOGRAPHICAL. 

mother  objected,  although  she  had  early  given  him  up  to 
the  work  of  the  ministry;  fearing  that  he  would  not  suc- 
ceed in  his  attempt.  He  replied  that  he  must  make  a  be- 
ginning— he  must  pass  the  ordeal,  and  if  the  first  attempt 
proved  a  failure  it  would  be  nothing  unusual. 

The  quiet  Sabbath  morning  arrived;  the  anxious  mother 
repaired  to  the  old  church  that  had  long  been  occupied 
for  the  dissemination  of  "  another  Gospel."  She  watched, 
as  only  an  anxious  mother  can,  the  progress  of  the  ser- 
vice, which,  to  her  surprise  and  deep  gratitude,  was  con- 
ducted decently  and  in  order.  This  was  the  second  Uni- 
versalist  preacher  that  the  parents  had  been  permitted 
to  hear. 

The  morning  of  his  departure  had  now  come.  His 
mother  felt  solicitous  to  ask  him  one  question.  She  said, 
"  Merrill,  have  you  no  doubts,  no  fears,  as  to  the  truth  of 
the  doctrine  you  promulgate?"  His  earnest  and  emphatic 
reply  was:  "  not  the  least,  mother — I  have  not  the  shadow 
of  a  doubt  but  that  it  is  the  truth  of  the  Bible,  and"  con- 
tinued he,  "it  is  my  greatest  anxiety,  and  my  highest  am- 
bition to  do  all  in  my  power  to  assist  in  the  removal  of  the 
thick  veil  of  ignorance  resting  on  the  minds  of  the  people." 

Sept.  1 1,  1837,  he  makes  his  last  record  in  beloved  New 
England.  "  Farewell !  home  of  my  childhood,  I  may  nev- 
er see  thee  again,  yet  that  is  my  desire.  May  our  kind 
Father  in  heaven,  in  his  good  providence,  conduct  me  safe 
to  my  place  of  destination,  prosper  me  in  all  my  undertak- 
ings, and  return  me  safely  to  my  home  and  friends,  laden 
with  the  riches  of  wisdom  and  experience,  and  qualified 
to  instruct  in  the  things  of  the  kingdom  of  God." 

His  parents  freely  gave  their  consent  that  he  should  go 
West,  hoping  that  it  would  be  better  for  him  and  them. 
In  a  letter  to  the  writer,  his  mother  says,  "  I  had  no  fears 
as  to  his  future  course  of  conduct — his  moral  character 
was  so  well  established,  and  virtuous  principles  reigned 


J 


BIOGRAPHICAL. 


49 


triumphant."     An  account  of  his  journey  and  affairs  for 
a  season,  may  be  learned  by  the  following  quotation. 

SprIxXGfield,  Clark  Co.  Ohio,  Aug.  2,  1838. 

"  It  is  now  almost  a  year  since  I  have  made  any  entry 
in  this  book.  This  is  owing,  mostly,  to  want  of  opportu- 
nity and  disposition  to  do  it.  But  I  shall  now  resume  the 
keeping  of  a  journal  of  passing  events  and  thoughts.  And 
first,  then,  a  brief  account  of  my  journey  to  this  place.  It 
will  be  seen  that  I  started  from  Littleton,  Sept.  12,  1837, 
for  Mississippi.  Thither  I  designed  to  go.  But  the  fol- 
lowing narrative  will  show  the  reasons  why  I  was  diverted 
from  that  course,  and  to  this  State,  (Ohio.) 

"At  Methuen,  Mass,,  I  expected  to  find  a  companion 
in  Br.  H.  JeAvell,  who  would  accompany  me  to  Miss.  But 
when  the  time  came  he  could  not  go.  I  was  strongly 
urged  to  remain  in  Mass.,  but  no;  my  mind  was  bent  for 
the  South,  and  to  the  South  I  must  go.  I  also  expected 
to  meet  Mr.  A.  Nelson  in  Philadelphia,  who  was  also  go- 
ing South;  but  in  this  also  I  was  disappointed.  He  took 
another  course.  *  ''■  * 

"Sept.  26.  Arrived  in  Pittsburgh,  and  called  on  Br. 
S.  A.  Davis.  In  view  of  not  having  my  expected  compa- 
ny, with  the  representation  of  slavery  and  society  in  the 
South,  with  the  climate,  I  was  induced  to  turn  into  this 
State.  It  has  since  appeared  to  me  that  it  was  a  spe- 
cial act  of  Providence  that  I  Avas  not  suffered  to  go  to 
Mississippi. 

"  I  went  with  Br.  Davis  to  the  Association  at  Akron  and 
Middlebury,  and  the  Convention  at  Fredericktown;  but 
found  no  place  to  locate  myself  to  advantage  as  a  teacher. 
By  the  way,  Br.  Davis  rather  turned  my  intention  in  re- 
gard to  preaching;  as  I  had  not  intended  to  preach  any 
for  two  or  three  years.  I  was  induced  by  him,  however, 
to  commence  preaching  immediately,  as  I  had  opportuni- 
ty, which  might  benefit  others  some,  and  myself  considera- 


50  BIOGRAPHICAL. 

bly,  by  preparing  my  mind  for  the  regular  labors  of  a 
preacher,  by  '  exercising  my  gift'  in  that  way. 

"As  it  is  hkely  enough  that  i  may  not  live  long,  owing 
to  the  feebleness  of  my  condition,  I  feel  disposed  to  do 
what  I  can  towards  promulgating  the  'glorious  Gospel,' 
before  I  pass  '  hence  to  be  here  no  more.'  Hence,  I  have 
preached,  (that  is,  in  my  own  poor  way,)  about  thirty 
times  since  I  came  into  the  State,  to  wit:  in  Ohio  City, 
Middlebury,  Fredericktown,  Springfield,  Clarksburg,  Lis- 
bon, Harmony,  and  Dayton. 

"  I  intend  to  pursue  this  course  hereafter,  as  I  have  op- 
portunity, and  can  prepare  myself,  besides  my  other  la- 
bors as  teacher.  *  *  * 

"Oct.  20,  1837.  Arrived  in  Springfield.  This  is  quite 
a  large,  handsome,  well-built,  well  laid  out,  thriving  town 
of  about  4,000  inhabitants,  being  shire  town  of  Clark  Co., 
containing  Court-House,  Academy,  and  five  or  six  church- 
es. I  think  1  enjoy  good  health  here,  except  it  be  in  the 
winter,  when  1  had  a  cough,  owing  to  the  sudden  chan- 
ges and  dampness  of  the  atmosphere.  The  summer  agrees 
well  with  me  as  yet. 

"  Dec.  4.  I  commenced  teaching  a  district  school  for 
six  months  at  $40  dollars  per  month.  That  engagement 
closed  May  28th,  1838.  1  had  a  good,  pleasant  school. 
This  Summer  I  am  teaching  a  private  school,  having 
about  30  scholars,  at  three  and  four  dollars  per  term  of 
12  weeks.     1  expect  a  permanent  situation  here  this  fall. 

Feb.  18,  1838.  I  joined  the  Universalist  church  in  this 
town.  God  grant  that  I  may  at  all  times  feel  and  realize 
the  responsibility  which  rests  upon  me,  not  only  as  a  pro- 
fessor of  the  Christian  religion;  but  as  a  public  defender 
of  it,  to  walk  in  all  things,  and  at  all  times,  according  to 
the  Gospel  I  profess.  May  I  never  yield  to  temptation, 
and  ever  refrain  from  '  all  appearance  of  evil,'  even,  and 
keep  myself  in  the  fear  and  love  of  God.     Amen." 


A 


BIOGKAPHICAL.  61 

Sunday  Aug.  26,  preached  in  Springfield.  Of  his 
health  and  the  subject  of  his  discourse  he  says: — 

"  To-day  I  have  attempted  to  preach  once  in  the  church 
in  this  place.  As  I  have  a  bad  cold  it  is  with  difficulty 
that  I  speak.  My  subject  was  the  '  glorious  Gospel  of 
the  blessed  God.'  It  was  the  fourth  in  the  series  of  dis- 
courses on  this  subject.  The  principal  point  to  Avhich  I 
directed  attention  was  the  grace  of  God  as  bringing  salva- 
tion to  all  men.  It  was  a  glorious  subject,  and  it  was  out 
of  my  power  to  do  it  justice.  Oh!  for  the  wisdom  from 
above!" 

The  Central  Association,  which  held  its  annual  meeting 
in  Worthington,  Sept.  1st  and  2nd,  1838,  gave  him  a 
letter  of  fellowship.     Of  that  occasion  he  says: — 

"  Last  Sunday  I  was  at  Worthington,  Avhere  the  Central 
Association  held  its  session.  I  there  received  from  that 
body  a  letter  of  fellowship  as  a  '  preacher  of  the  Gospel 
of  God  our  Savior.'  Although  I  am  in  reality  no  more 
a  preacher  than  before,  yet  I  am  so  in  the  eyes  of  the 
world.  Hence  it  becomes  me  more  especially  to  walk  as 
a  Christian  minister  should  walk;  because  if  I  should 
stumble  and  fall  now,  it  would  affect  the  cause  more  than 
when  I  had  not  received  a  formal  fellowship.  Oh!  may  a 
proper  sense  of  this  responsibility  at  all  times  rest  upon 
me,  that  I  may  not  wound  the  cause  or  religion  of  Christ. 
May  the  grace  of  God  enable  me  to  perform  all  my  duties 
faithfully. 

"At  the  Association  were  the  following  preachers: — 
Brs.  L.  L.  Sadler,  W.  Y.  Emmet,  S.  W.  H.  Jolly,  A.  A. 
Davis,  T.  Strong,  D.  R.  Biddlecom,  C.  Rogers,  and  Geo. 
Rogers.  We  had  a  good  time;  large  congregations,  and 
strict  attention,  with  a  devotional  appearance  on  the  part 
of  the  hearers." 

FIRST    VISIT    TO    CINCINNATI. 

Having  been  confined  in  the  school  room   for  a  long 


52  BIOGRAPHICAL. 

time,  he  felt  a  desire  to  visit  the  Southern  section  of  the 
State,  and  form  a  more  extended  acquaintance  Avith  the 
brotherhood.  Accordingly,  after  having  sent  on  his  ap- 
pointments, he  started  Oct  17.  He  was  absent  almost 
four  weeks.  This  journey  improved  his  declining  health 
and  invigorated  his  mind.  Of  his  labors  and  the  pleasure 
he  enjoyed  while  on  this  tour,  he  says: — 

"On  Friday,  Oct,  17,  I  started  on  a  short  tour  to  the 
S.  E.  part  of  the  State.  I  returned  on  Tuesday  Nov.  13, 
with  my  health  improved.  During  my  absence  I  preach- 
ed 20  discourses,  in  the  following  places:  Palmyra,  (Ma- 
son,) Mt.  Pleasant,  Springboro',  Franklin,  Miamisburg, 
Centreville,  Ridgeville,  Goshen,  Cincinnati,  Montgomery, 
and  Waynesville.  In  Cincinnati  I  had  the  largest  con- 
gregations I  ever  addressed.  In  the  evening  there  were 
probably  not  far  from  600  present. 

"  Another  thing  to  be  noted  is,  during  this  tour  I  com- 
menced extempore  speaking.  Finding  it  difficult  to  use 
notes  in  many  places  where  I  was  obliged  to  speak,  and 
some  prejudice  existing  against  the  use  of  notes,  I  took 
the  opportunity  to  accustom  myself  somewhat  to  dispense 
with  them.  I  succeeded  better  than  I  anticipated;  how- 
ever, I  took  subjects  with  which  I  was  familiar,  or  had 
written  upon. 

"I  am  now  once  more  settled  down  in  Springfield,  for 
three  months  at  least.  Last  Monday  I  commenced  school 
again.  Few  scholars.  All  the  influence  of  the  pious 
(self  styled)  is  against  me;  and  the  report  was  that  I 
was  not  to  return.  I  hope  by  spring,  if  I  live,  to  be  able 
to  quit  teaching  and  to  devote  myself  wholly  to  the  min- 
istiy.  O!  that  I  were  free  from  all  pecuniary  obligations 
at  home;  that  then  I  might  devote  my  whole  time  to  the 
study  of  the  Scripture,  and  the  proclamation  of  the  truths 
of  the  '  glorious  Gospel.'  May  the  Lord  keep  me,  so  that 
I  may  yet  do  some  good  in  my  Master's  vineyard.     May 


BIOGRAPHICAL.  63 

I  take  such  a  course  as  to  maintain  strengtli  of  body,  and 
may  He  impart  that  wisdom  which  is  profitable  to  direct." 

Thus,  it  will  be  seen  that  nothing  but  imperative  duty, 
and  filial  obligations  to  aid  his  parents,  who  had  kindly 
consented  that  he  should  deA'ote  his  life  to  the  work  of 
the  ministry,  retained  him  in  the  school  room.  He  was 
by  no  means  at  home  here, — and  he  could  only  be  recon- 
ciled to  it  on  condition  that  it  was  to  last  but  for  a  few 
months.  He  felt  that  he  could  do  more,  and  ought  to  do 
more,  for  the  cause  of  his  Master  and  the  world.  -By  the 
strictest  economy  he  was  enabled,  during  the  year  he 
taught  in  Springfield,  to  send  $200  to  his  parents  to  aid 
in  the  education  and  support  of  his  younger  brothers  and 
sisters. 

To  his  unspeakable  joy,  the  period  so  long  anticipated 
and  so  much  desired,  soon  arrived.  In  the  spring  of 
1839,  the  way  seemed  to  be  opened  that  he  might  devote 
himself  wholly  to  the  ministry.  Rev.  Mr.  West,  the  pas- 
tor of  the  first  Universalist  church  in  Cincinnati,  desiring 
to  visit  England,  Br.  Pingree  was  engaged  to  supply  the 
desk  during  his  absence. 

At  this  time  his  services  Avere  also  secured  as  a  regular 
contributor  to  the  columns  of  the  "Star  in  the  West,"  with 
whose  readers  he  kept  up  an  uninterrupted  intercourse 
until  the  time  of  his  death.  Of  his  numerous  and  inde- 
fatigable efforts  to  instruct,  improve  and  gratif)^  the  read- 
ers of  that  popular  and  widely  extended  journal,  I  need 
not  speak;  his  efforts  speak  for  themselves. 

His  labors  as  a  preacher  were  well  received  by  the  So- 
ciety in  Cincinnati,  and  the  more  observing  brethren  and 
friends  thought  they  saw  in  him  the  evidences  of  great 
usefulness.  When  he  came  to  the  city  to  reside,  his 
health  was  delicate;  but  by  a  strict  course  of  regimen,  he 
soon  improved  in  body  and  mind,  and  felt  greatly  encour- 
aged to  hope  that  he  might  still  be  spared  for  many  years 


64         .  BIOGRAPHICAL. 

to  sound  the  Gospel  trumpet.  But  Avliatever  might  be 
the  will  of  Providence  in  regard  to  this  matter,  he  hoped 
to  be  prepared  always  to  abide  cheerfully  its  wise  de- 
cisions. 

We  here  approach  an  important,  and  to  him,  an  inter- 
esting period  in  his  brief  but  brilliant  career.  To  a  con- 
scientious and  sensitive  young  man,  who  feels  it  to  be  his 
duty  to  devote  "his  hfe,  his  power  and  his  all,"  to  the 
Christian  ministry,  the  rite  of  consecration  and  solemn  or- 
dinatiori  is  one  of  peculiar  interest; — it  leaves  impressions 
that  time  and  change  have  no  power  to  efface.  Our 
brother  realized  the  important  step  he  was  taking,  and  the 
arduous  and  very  difficult  duties  of  the  preacher  of  the 
Gospel.  The  services  of  his  ordination  took  place  in  the 
first  church  in  this  city,  Tuesday  evening,  October  9th, 
1839.  Br.  George  Messinger  delivered  the  sermon;  Brs. 
Gurley,  Rogers,  West  and  M'Cune  assisted  in  the  exer- 
cises, which  were  largely  attended,  appropriate  and  in- 
spiring. 

The  note  our  brother  made  referring  to  this  event, 
breathes  the  same  prayerful  and  confiding  spirit  that  char- 
acterized his  writings  when  speaking  of  himself.  He 
earnestly  beseeches  God  to  aid  him,  and  especially  to  save 
him  from  bringing  a  reproach  on  the  ministry  of  Christ. 
How  appropriate  was  such  a  prayer  on  the  occasion.  It 
is  to  be  feared  that  young  men  do  not  always  reflect  suf- 
ficiently upon  what  they  are  doing,  when  they  are  seeking 
Christian  fellowship  and  the  rite  of  ordination.  God  help 
us  all  who  profess  to  be  the  heralds  of  glad  tidings,  to 
show  by  our  words  and  deeds  that  we  are  not  only  born 
of  the  spirit,  but  that  we  have  been  with  the  Master  and 
learned  of  him.  The  husbandman  should  first  be  a  par- 
taker of  the  fruits. 

Thus  Ave  find,  that  the  subject  of  this  memoir  preach- 
ed his  first  sermon  in  1837 — received  letters  of  fellowship 


BIOGRAPHICAL,  SS 

in  1838 — and  the  rite  of  ordination   in    1839,  when  twen- 
ty-two years  of  age. 

Having  accepted  an  invitation  to  take  the  pastoral  charge 
of  the  Universalist  Society  in  Montgomery,  Ohio,  he  re- 
moved to  that  place  in  March,  1840.  His  health  being 
unusually  good  at  the  time,  he  was  encouraged  to  hope 
that  his  removal  might  be  attended  with  happy  results  to 
the  infant  cause  in  that  place.  He  speaks  in  his  journal 
encouragingly  of  the  friends  of  the  cause  and  of  the  gen- 
eral signs  of  prosperity. 

In  the  summer  of  1840  he  made  a  visit  to  his  relatives 
in  New  Hampshire.  This  was  his  first  visit  after  he  came 
West,  to  the  scenes  and  endearments  of  his  youth.  But 
the  joy  of  mieeting  was  greatly  lessened  by  the  pain  of 
parting.  Blessed  be  God,  there  is  a  good  time  coming 
when  the  parting  sigh  shall  never  be  heard,  and  where  the 
tear  of  anguish  shall  never  be  shed. 

"  Then  parents  and  children  there  will  meet — 
"Will  meet  to  part  no  more — 
O  that  will  be  joyful." 

MARRIAGE. 

On  the  12th  of  October,  1840,  he  was  united  in  mar- 
riage with  Miss  Mary  Ann,  eldest  daughter  of  Mr.  Sam- 
uel Halley,  of  Cincinnati,  with  every  prospect  of  a  long 
and  happy  matrimonial  life.  But,  alas,  providence  had 
otherwise  ordered  it.  On  the  11th  of  December,  two 
months  from  the  day  of  his  marriage,  the  cup  of  earthly 
bliss  Avas  dashed  to  the  ground,  and  our  brother  left  deso- 
late, to  mourn  the  loss  of  one  whom  he  had  so  recently 
chosen  to  share  with  him  the  joys  and  sorrows  of  life. 
He  now  realized  more  than  ever  the  fluctuating  nature  of 
all  earthly  things,  and  the  unspeakable  importance  of  con- 
fidence in  the  mercy  of  Him  who  sanctifies  our  sorrows 
and  pities  us  in  our  weaknesses.  But  in  this,  the  most 
trying  moment  of  his  life,  he  drew  consolation  from  the 


56  BIOGRAPHICAL. 

assurances  of  Holy  Writ,  that  we  have  a  home  in  heaven 
where  parting  is  unknown. 

With  a  higher  sense  of  his  dependence,  he  flies  to  his 
Master,  and  with  renewed  purposes  and  a  more  hvely 
trust,  asks  God  to  aid  him  in  the  discharge  of  his  duties 
as  a  humble  minister  of  the  word  of  life.  O,  reader,  how 
dreary,  how  inconsolable  would  have  been  our  departed 
brother's  condition  at  that  dark  period,  had  he  been  des- 
titute of  the  light  wiiich  Christianity  is  calculated  to  shed 
on  the  tomb.  In  reference  to  her  sudden  and  painful 
death,  he  could  say  in  the  confiding  words  of  God's  an- 
cient servant:  "The  Lord  gave,  and  he  hath  taken  away; 
and  blessed  be  the  name  of  the  Lord." 

Triend  after  friend  departs  ; 

^Vho  has  not  lost  a  friend? 

We  find  no  union  here  of  heart, 

Tliat  finds  not  here  an  end. 

Were  this  frail  world  our  only  rest, 

Living  or  dying,  none  were  blest. 

There  is  a  world  above, 

Where  parting  is  unknown, — 
A  whole  eterniiy  of  love 
And  blessedness  alone; 
And  faith  beholds  the  dying  here 
Transplanted  to  that  happier  sphere. 

Thus,  star  by  star  declines. 

Till  all  are  passed  away; 
As  morning  high  and  higher  shines, 

To  pure  and  perfect  day. 
Nor  sink  those  stars  in  empty  night — 
They  hide  themselves  in  heaven's  own  light." 

In  the  Spring  of  1843,  we  find  him  located  in  Louisville, 
Kentucky,  as  pastor  of  the  Universalist  Society  in  that 
city.     And  under  date  of  April  7,  1843,   he  gives  an  ac- 


BIOGRAPHICAL.  57 

count  of  his  labors  and   travels  for  two  or  three  years 
precedmg: — 

"In  July,  of  1841,  my  father  died,  leaving  my  mother 
a  widoAV,  with  seven  children.  His  disease  Avas  consump- 
tion, which  is  a  hereditary  complaint  in  his  family — most 
of  them  having  died  with  it — two  sisters,  and  four  nephews 
and  neices. 

"  During  the  last  two  years,  I  have  traveled  a  great 
deal,  and  preached  almost  incessantly;  having  visited,  in 
that  time,  St.  Louis,  Mo.,  Louisville  two  or  three  times, 
preached  considerably  in  the  toAvns  on  the  river,  below 
Cincinnati,  as  Rising  Sun,  Patriot,  and  Madison,  la.,  and 
Warsaw,  Ky.;  and  made  two  or  three  trips  to  the  central 
and  northern  parts  of  Ohio.  In  October,  November,  and 
December  of  last  j'^ear,  1842,  I  passed  through  nearly  half 
the  counties  in  Ohio,  rode  about  1100  miles,  and  preached 
sixty-four  times. 

"  Besides  this,  I  supplied  the  desk  in  Montgomery  one 
half  the  time,  while  I  continued  to  reside  there,  and  all 
the  time  for  the  second  Society  in  Cincinnati,  worshipping 
in  Murray  Hall; — for  a  large  portion  of  the  time,  in  person. 

"In  Sept.  1841,  I  removed  to  Cincinnati  again.  In 
Feb.  1842,  the  Second  Universalist  Society  was  formed  in 
Cincinnati,  and  a  hall  rented  on  Vine  st.,  for  a  place  of 
worship — called  Murray  Hall.  On  account  of  the  erec- 
tion of  a  new  Church,  on  Walnut  st.,  by  the  First  Society, 
and  on  account  of  the  continued  reverses  in  money  mat- 
ters, it  was  found  impossible  to  sustain  the  new  Society, 
and,  at  the  close  of  the  year,  Feb.  1843,  services  were 
suspended,  until  a  more  favorable  period. 

"During  this  period,  I  have  had  several  public  oral  dis- 
cussions with  different  individuals,  on  the  subject  of  Uni- 
versalism  and  Partialism.  One  in  Montgomery,  Ohio,  of 
five  days,  with  Rev.  J.  B.  Walker,  Presbyterian;  one  in 
Bethel,  0.,  of  four  days,  with  Mr.  David  Fisher,  Metho- 
6 


68  BIOGRAPHICAL. 

dist;  one  in  Rising  Sun,  la.,  of  live  days,  -with. Rev.  B. 
U.  Watkins,  Canipbellite  or  'Disciple';  one  in  Warsaw, 
Ky.,  of  two  days,  witli  Rev,  N.  Short,  Canipbellite;  one 
in  Madison,  la.,  of  seven  days  and  a  half,  with  Rev. 
John  O'Kane,  Campbellite;  making  in  all,  about  24  days 
of  discussion. 

"  Of  the  merits  of  them,  it  becomes  not  me,  of  course,  to 
speak; — I  may  say,  however,  that  I  was  perfectly  satisfied 
with  the  results  of  them  all;  and  so  were  the  friends  gen- 
erally, I  think. 

"In  March,  1843,  having  received  an  invitation  to  set- 
tle with  the  Universalist  Society  in  Louisville,  Kentucky, 
I  concluded  to  accept — at  a  salary  of  8500  for  the  first 
year.  I  therefore  removed  to  this  city,  and  commenced 
my  labors  on  the  4th  Sunday  in  March. 

"  The  Society  here  is  not  large,  or  wealthy — numbering 
only  about  one  hundred  members.  We  own  and  now  oc- 
cupy a  small  Meeting-House,  on  Chapel  st.,  below  10th, 
which  will  accommodate  only  about  200  or  250  people. 
We  are  at  present  making  strenuous  efl'orts  to  purchase 
or  build  a  house  of  worship.  This  will  probably  be  ac- 
complished. If  not,  I  am  under  no  obligations  to  remain 
here;  for  without  a  larger  house  but  little  can  be  done, — 
with  one,  we  confidently  expect  that  .much  will  be  done; 
for  this  is  a  good  field  of  labor,  as  many  seem  to  be  ready 
to  learn  our  sentiments  and  receive  them. 

"  I  did  not  like  to  leave  Ohio;  for  I  esteem  it  a  glorious 
State,  not  only  in  natural  resources  and  the  enterprise  of 
the  people,  but  for  the  progress  of  Univcrsalism.  And, 
Providence  permitting,  life  continuing,  I  still  intend  to  re- 
turn to  that  State,  in  a  year  or  two — for  I  desire  to  spend 
my  days  in  Cincinnati,  the  '  Queen  City'  of  the  West;  but, 
for  the  present,  I  think  I  can  do  more  for  Universalism 
here,  than  any  v/here  else.  May  the  Lord  prosper  ray 
efibrts. 


BIOGRAPHICAL.  69 

"  On  looking  over  my  memorandum  of  sermons,  etc.,  I 
find  that  to  the  close  of  the  year  1842,  I  have  preached  in 
one  hundred  and  forty-six  different  places,  one  hundred 
and  sixteen  of  them  in  the  State  of  Ohio  alone,  and  to 
the  amount  of  seven  hundred  and  forty-three  sermons. 
About  seven  hundred  of  these  were  preached  in  the  course 
of  three  years  and  nine  months — averaging  more  than 
two  sermons  in  three  days,  during  that  time.  So  far,  the 
greatest  portion  of  my  labor  has  been  performed  in  Cin- 
cinnati, Montgomery,  Mason,  and  EdAvardsville, — the  rest 
in  traveling. 

"  At  the  present  time,  my  health  is  better  than  ever  be- 
fore, and  has  been  better  for  the  last  year.  I  am  now  ap- 
parently free  from  all  remains  of  Dyspepsia  and  Bronchitis, 
with  both  of  which  I  was  afflicted  for  two  or  three  years. 
Soon  after  my  return  from  my  trip  to  Northern  Ohio,  that 
is,  in  Jan.  1843,  I  weighed  nearly  one  hundred  and  forty 
pounds,  being  seven  or  eight  pounds  more  than  I  ever 
weighed  before.  I  am  now  free,  and  have  been  for  a  year, 
from  all  pains  in  my  throat,  side,  stomach,  etc. 

"  In  the  Spring  of  '42,  I  threw  off  rny  neck  stock,  and 
have  kept  the  upper  part  of  my  neck  bare,  ever  since.  I 
think  this  has  been  one  means  of  improving  the  condi- 
tion of  my  throat  and  vocal  organs;  for  I  now  have  a  very 
strong  and  loud  voice;  whereas  it  was  formerly  weak  and 
feeble;  nor  have  I  had  any  cold  or  cough,  during  that 
time." 

Our  brother  was  accustomed  to  notice  in  an  appropriate 
manner,  and  especially  by  Avriting  to  his  family  connec- 
tions, the  anniversary  of  his  birth.  In  a  letter  to  his 
mother,  bearing  date  May,  1840,  commemorating  this 
event,  he  alludes  to  the  dangerous  illness  of  his  father, 
and  in  a  most  affectionate  manner  refers  to  the  pecuniary 
condition  of  the  family  in  case  his  father  should  be  taken 
away.     Being  the  first  born — as  a  dutiful  son  he  regarded 


60  BIOGRAPHICAL. 

it  not  only  a  pleasure  but  his  duty,  to  see  to  it  that  the 
home  of  his  youth  was  cared  for.  He  felt  how  much  he 
was  indebted  to  his  honored  parents,  who  had  struggled 
hard  to  raise  him  to  manhood,  and  who  had  kindly  per- 
mitted him  to  devote  that  time  to  study  which  properly 
belonged  to  them. 

He  was  unAvilling  that  his  mother  should  have  the  op- 
pressive sense  of  want,  in  addition  to  the  loss  of  her  hus- 
band. His  first  suggestion  was  that  in  the  event  of  his 
father's  death,  she  had  better  come  West,  assuring  her 
that  so  long  as  he  was  able  to  labor,  she  should  be  made 
comfortable. 

But  the  second  thought  suggested  to  his  reflective 
mind,  was  his  own  frailty  of  constitution,  and  if  he  should 
be  suddenly  stricken  down — an  event  which  was  at  no 
time  unlooked  for  by  him — then  she  would  be  in  a  far  dis- 
tant land — unprotected,  among  strangers.  His  final  con- 
clusion, therefore,  was  for  her  to  remain  with  her  friends 
and  acquaintances,  in  New  England,  and  he  would  con- 
tinue to  render  her  all  the  aid  in  his  power. 

I  mention  this  fact  to  show  his  filial  attachments;  and 
also  for  the  purpose  of  presenting  his  conduct,  in  this  re- 
spect, to  all  young  men,  as  affording  an  example  worthy 
of  imitation.  No  interest  or  pleasure  of  life  was  permit- 
ted to  interfere  with  the  duty  he  owed  to  those  who  had 
watched  over  him  in  the  morning  of  life.  Care  for,  and 
obedience  to  parents,  were  once  regarded  among  the  most 
important  virtues  of  life.  But  it  is  to  be  feared  that  the 
present  method,  or  want  of  method,  in  the  education  of 
children,  is  better  fitted  to  produce  almost  anything  else 
than  filial  respect  and  tenderness. 

Let  all  who  are  parents  and  guardians  ascertain  what 
is  to  be  done  in  season,  if  they  wish  for  the  sympathy  of 
the  young  in  the  decline  and  changes  of  life.  And  let  all 
young  men  remember,  that  neither  the  fashions  nor  the 


BIOGRAPHICAL.  61 

atiractions  of  life  can  exempt  them  from  a  faithful  per- 
formance of  their  duties  to  their  parents,  brothers,  sisters 
and  relatives.  Those  only  can  prosper  substantially  in 
the  world  who  heed  the  injunction  of  Holy  Writ,  touching 
this  subject:  "  Honor  t/iy/wher,  mid  thy  mother."  If  our 
departed  brother  had  been  distinguished  by  no  other  vir- 
tue, his  unceasing  care  for  his  parental  home  would  enti- 
tle him  to  the  love  and  respect  of  all. 

HIS  father's  death. 

This  took  place  in  1841.  In  a  letter  to  his  bereaved 
mother,  in  reply  to  the  one  that  conveyed  to  him  the  in- 
telligence of  his  father's  decease,  he  thus  wrote: — 

"  He  is  now  out  of  all  his  troubles,  and  we  ought  not 
to  mourn  that  he  is  at  rest.  To  you  and  the  little  chil- 
dren his  loss  will  be  fell  most  keenly.  On  my  own  ac- 
count and  on  his,  I  would  not  wish  him  back  again  unless 
in  better  circumstances.  Suffering  may  come  to  you  on 
account  of  his  loss,  and  Avill,  but  I  trust  not  from  poverty 
or  want.  Now  I  pray  you,  dear  mother,  try  to  be  resigned 
as  far  as  possible,  to  the  great  loss  you  have  sustained. 
Excessive  grief  will  do  no  good,  but  much  harm.  To  bet- 
ter enable  yourself  to  do  this  you  should  keep  in  mind  hoAV 
much  suffering  of  mind  he  endured,  while  living,  and  that 
he  is  now  delivered  from  it  all.  This  life  is  a  journey,  Ave 
are  all  travelers,  as  our  fathers  Avere.  Our  home  is  in 
eternity,  whither  Ave  are  all  hastening.  We  Avill  all  dwell 
together  there,  and  forcA'er!  Glorious  hope!  Should  you 
need  aid  at  any  time,  let  me  knoAv  it,  and  freely  I  will 
assist  you  all  I  can,  even  if  I  suffer  for  it  myself.  Never 
forget  your  poAver  to  command  my  assistance. 

Affectionately  your  son,  e.  m.  p." 

DEATH    OF    A    SISTER. 

Sentiments  of  a  similar  character  are  found  in  a  letter 
referring  to  the  death  of  a  sister: — 

My  Dear    Mother, — Your  letter  containing   the    very 


62  BIOGKAnilCAL. 

painful  tidings  of  the  unexpected  death  of  my  sister,  was 
received  a  few  days  ago.  I  can  hardly  realize  that  she  is 
no  more.  Being  away  from  home,  and  having  been  away 
so  much  continually  for  ten  or  twelve  years,  I  cannot  appre- 
ciate the  loss  of  one  from  the  family  at  home,  as  those  do 
who  live  there,  and  see  each  other  every  day. 

I  do  not  wonder  that  you,  especially,  feel  yourself  pe- 
culiarly afflicted;  and  yet  you  know  yourself  that  it  is 
useless  to  murmur.  Whether  it  is  right,  or  not,  it  is  all 
beyond  our  control.  Whether  a  good  God  rules,  and  will 
overrule  all  things  for  our  ultimate  good — as  I  most  firmly 
believe;  or  whether  there  is  no  God,  and  chance  rules, 
ihaih  will  come  upon  us,  and  it  will  always  come  Avhen  we 
don't  want  to  see  it.  We  are  iiever  pleased  to  see  our 
fi-iends  die;  and  they  mast  die.  We  may  think  they 
suffer  death  under  peculiarly  painful  circimistances.  Per- 
haps they  do;  yet  Ave  know  not.  We  can  not  say  that 
each  one's  death  comes  not  just  at  the  best  and  most  fit- 
ting time.  What  can  we  do,  then,  but  seek  to  be  resign- 
ed  to  the  Divine  will — and  trust  in  God's  wisdom,  power, 
and  benevolence  to  bring  about  the  greatest  good  of  all 
his  children,  even  out  of  their  gi-eatest  sufferings?  Your 
affectionate  son.  Merrill. 

Christian  reader,  nothing  but  a  lively  and  deeply  seat- 
ed faith  in  God  and  in  his  promises,  can  impart  such  re- 
signation and  composure  to  the  mind.  What  a  dark, 
dreary  world  this  would  be  Avithout  the  blessed  and  ever 
restraining  light  of  Christianity.  It  is  the  invaluable  priv- 
ilege to  sing  glory  to  God!  "  Thou  art  worthy,  0!  Lord, 
to  receive  glory  and  honor,  for  thou  hast  created  all 
things." 

AXNIVERSARY     LETTERS. 

I  have  already  remarked  that  our  brother  had  made  it  a 
rule  for  several  years  to  make  a  note  in  his  diary  and  to 
write  to  his  mother  on  his  birth   dav.     The   substance  of 


BIOGRAPHICAL.  63 

some  of  these  letters  it  is  thought  best  to  insert  here.     On 
the  day  he  was  twenty-five  he  wrote  to  his  mother: — 

St.  Louis,  May  9,  1842. 

My  Mother, — You  see  by  the  date  of  this,  that  I  am 
still  farther  away  from  the  paternal  roof;  and  also,  that 
this  is  the  anniversary  of  the  day  on  which  your  first 
born  was  brought  into  this  breathing,  moving  world  of 
joys  and  sufferings.  How  short  does  the  time  seem!  and 
yet  25  years  have  passed  away  since  that  eventful  day. 
Twenty-five  years!  and  how  many  changes  have  passed 
over  you  and  me — all  of  us!  My  father  has  become  the 
food  of  corruption  and  worms,  and  you  a  widow,  while  I 
am  some  2000  or  3000  miles  away  from  the  place  where  I 
first  saw  the  light, — and  a  widower!  Surely,  none  of 
these  things  could  have  been  imagined,  ten  years  ago. 
But  so  it  is;  and  all  for  the  fulfilment  of  the  destiny 
marked  out  for  us, — in  t,he  divine  purpose. 

Last  Monday  evening  I  left  Cincinnati,  and  after  a 
pleasant  trip  of  four  days,  arrived  in  this  western  city,  safe 
and  sound;  and  found  Br.  Gay  lord,  and  other  friends 
ready  to  greet  me,  and  that  most  cordially  and  joyfully. 
Br.  Gaylord,  a  young  man  of  18  years  of  age,  was  with 
me  at  Montgomery  for  several  months;  but  has  been 
preaching  here  some  six  months,  with  great  success.  He 
is  one  of  the  brightest  geniuses  in  our  ministry.  The 
Universalists  here,  making  a  large  congregation  of  re- 
spectable, intelligent  people — many  of  them  from  the 
East — occupy  a  large,  splendid  hall,  at  present;  but  in  a 
year  or  two  will  probably  build  a  church.  They  have  as 
good  a  congregation,  probably,  as  is  in  the  city,  except 
the  Catholics. 

St.  Louis  is  to  be  a  great  city, — the  largest  in  the  West, 
— is  to  be  the  center  of  Universalism  in  the  West — West 
of  Cincinnati;  and  perhaps  in  a  few  years  the  capitol  of 
the  nation.     It  already  numbers  about  30,000  people,  and 


64  EIOURAi'HICAL. 

probably  does  more  business  than  Cincinnati  and  Louis- 
ville together;  is  a  healthy  city,  and  Universalism  has  an 
uncommon  good  beginning  here;  and  I  think  now  that  I 
shall  jjrobabli/  remove  here.     But  of  this,  more  hereafter. 

I  preached  here  yesterday,  to  good  congregations,  and 
as  near  as  I  can  learn,  to  very  good  acceptance. 

I  have  found  here  two  of  my  old  Newbury  school 
mates;  neither  of  whom  did  I  expect  to  see  here.  The 
rencontre  Avas  very  pleasant  on  all  hands.  By  the  way, 
there  are  more  Yankees  h'^re,  probably,  than  in  Cincin- 
nati; and  on  that  account,  I  think  the  society  more  ac- 
cording to  my  taste;  although  it  is  well  enough  in  Ohio. 
%*****       Yours,  as  ever.  e.  m.  p. 

Again,  on  the  twenty-ninth  anniversary,  he  says,  in  a 
letter  dated 

Louisville,  May  Och,  1£46. 

Ml/  Dear  Mother, — As  you  see  by  the  date  of  this,  I 
am  29  years  old  to-day;  and  have  been  in  the  West  some 
eight  years  and  six  months.  How  swiftly  time  flies  past 
us! — and  how  we  speed  onward,  leaving  scenes  behind  us 
never  more  to  be  witnessed!  How  short  a  period  ago 
does  it  seem,  since  I  was  at  Springfield,  Ohio — at  New- 
bury Seminary — at  Methuen — at  Littleton,  a  boy,  in  my 
father's  saw  mill — in  his  store — climbing  over  the  uncov- 
ered chamber  floor  joists  in  the  old  house,  adjoining 
grandfather's  house  in  Littleton,  some  25  or  26  years 
ago!  Every  thing  passes  through  my  mind,  as  if  all  was 
embraced  Avithin  a  year.  And  how  soon  shall  we  leave 
all  earthly  scenes  to  enter  upon  the  untried  scenes  of 
eternity!     How  soon  past,  when  past! 

And  what  changes  in  our  family,  Avithin  that  period! — 
how  sad  some  of  them! — and  yet  not  all  stid.  I  need 
not  speak  of  them  in  detail.  Yov,  my  mother,  have  en- 
dured the  most  sufi"ering;  while  perhaps  my  circumstances 
have  been  the  best.     The  usual  amount  of  earthly  happi- 


BIOGRAPHICAL.  65 

ness  has  been  allotted  to  me — perhaps  more.  With  a 
profession  I  love,  the  unlooked  for  success  in  it,  Avith  hap- 
py domestic  associations,  and  good  health,  I  have  had  little 
occasion  to  complain  of  this  life,  on  my  own  account. 
Most  of  my  unhappiness  has  arisen  from  sympathy  in  the 
sufferings  of  others,  bound  to  me  by  ties  of  blood  and  af- 
fection;— I  mean  my  mother  and  sisters.  I  refer  not  to 
the  dead; — for  they  are  better  off  than  we; — but  to  the 
livino-   bereaved  and  mournino-. 

But  the  FUTURE — what  shall  the  future  in  this  life  bring 
to  us? — what  of  enjoyment,  or  of  misery?  God  only 
knows!  We  may  both  fear  and  hope;  but  it  is  always 
best  to  HOPE  as  much  as  possible.  At  least,  we  should  not 
borrow  trouble  from  the  future — suffer  it  before  it  comes, 
and  ichen  it  comes  too,  even  if  it  dues  come; — but  it  may 
hot  come.  "Sufficient  for  the  day  is  the  evil  thereof;" 
without  enduring,  by  anticipation,  the  evil  that  belongs  to 
another  day;  or  by  memory,  the  evil  of  days  jxisi. 

Of  one  thing  we  may  feel  confident — that  the  future, 
belonging  to  another  life,  is  a  matter  of  hope,  and  bright- 
est anticipations.  No  evil  shall  afflict  us  t/iere.  No  sick- 
ness, no  death,  no  bereavement  there/  How  calmly  and 
firmly,  then,  should  we  endure  the  evils  of  this  life,  in 
prospect  of  the  immortal  and  unmixed  blessedness  of  the 
life  to  come!!     Your  son,  Merrjll. 

When  thirty  years  of  age,  being  in  Memphis,  Tenn.,  to 
hold  a  discussion  on  the  subject  of  Universalism,  he  would 
not  allow  the  opportunity  to  pass  without  writing  to  his 
affectionate  parent. 

Memphis,  Tenn.,  May  9,  1847. 

My  Dear  Mother, — It  is  now  ten  o'clock  Sunday  night, 
and  I  have  just  come  in  from  preaching;  but  as  it  is  the 
anniversary  of  my  birth  day,  1  can  not  let  the  occasion 
pass  without  writing  you  at  least  a  short  letter,  according 
to  my  usual  custom. 


66  BIOGRAPHICAL. 

May  9,  1847 — that  ceases  the  30th  year  of  my  life,  and 
begins  the  31st.  At  this  point,  more  than  at  any  former 
period,  I  realize  something  of  the  passing  away  of  years. 
Thirty  years  gone.  And  yet,  I  don't  fed  older  than  I  did 
ten  years  ao-o.  Bat  what  chant>-es  have  occurred  in  those 
ten  brief  years!  Ten  years.  In  that  time  a  wife,  father, 
and  sister,  and  aunt,  and  cousins  and  imcle  gone  to  the 
other  world;  and  now  in  possession  of  another  wife,  and 
a  child — all  in  those  swiftly  passing  ten  years! 

Ten  years  ago,  I  was  a  student  at  Newbury  Seminary. 
Since  then,  how  many  A'icissitudes  in  my  life — what  labors 
performed — my  sphere  of  action,  how  far  distant  from 
my  native  home!  In  that  time,  I  have  preached  very  ex- 
tensively— have  been  in  nearly  all  the  States  in  the  Union 
— have  contributed  largely  to  a  religious  periodical — have 
held  a  dozen  or  more  public  discussions  with  some  of  the 
principal  ministers  of  the  orthodox  churches  in  the  West. 
My  good  mother  will  forgive  this  apparent  egotism. 

You  will  see  from  the  date  of  this,  and  also  from  the 
"  Star",  probably,  that  I  am  away  from  home,  for  the 
purpose  of  holding  another  debate.  I  heard  my  opponent, 
Rev.  Mr.  Blackwell,  preach  this  morning.  I  judge  him 
to  be  a  far  inferior  man  to  several  that  I  have  met  before; 
and  have  no  doubt  of  the  favorable  result  of  the  debate, 
which  commences  to-morrow,  and  lasts  four  or  five  days. 

You  have  no  doubt  seen  by  the  "  Star",  that  my  health 
was  not  good  this  last  winter.  By  previous  Homoeopathic 
treatment,  and  since  my  trip  to  New  Orleans,  I  seem  to 
have  entirely  recovered.  I  have  had  no  cough  for  several 
weeks;  and  feel  entirely  well.  I  hope  by  a  free  and  con- 
tinual use  of  cold  water,  and  more  out-door  exercise,  to 
keep  clear  of  any  cough  hereafter — for  some  time  at 
least.     Adieu  for  the  present.  Merrill. 

HIS    SICKNESS    AND    DEATH. 

Br.  Pingree  had  been  afflicted  with  a  cough  and  a  strong 


BIOGRAPHICAL.  b  / 

consumptive  tendency  for  several  years.  He  was  fully 
aware  of  these  symptoms,  and  often  spoke  of  the  proba- 
bility that  he  should  be  called  away  early  in  life.  He 
seemed,  by  his  active  and  zealous  labors  in  the  cause  of 
his  master,  like  one  who  had  a  "great  work"  to  do  in  a 
short  space.  With  him,  time  was  money — more,  it  was 
wisdom,  knowledge.  He  fully  appreciated  the  sacred  in- 
junction, "Whatsoever  thy  hand  findeth  to  do,  that  do 
with  all  thy  might."  He  wrote,  preached,  defended  the 
faith,  and  studied  with  a  fervor  and  intrepidity  that  knew 
no  abatement,  and  that  could  be  overcome  by  no  discour- 
agement He  was  accustomed  to  Avrite  much  and  to 
preach  with  great  animation  and  energy. 

His  friends  often  expressed  to  him  their  fears  that  he 
could  not  endure  many  years,  if  he  persevered  in  such  a 
course.  His  usual  reply  was,  that  he  must  preach  with 
earnestness  and  fervor  or  not  attempt  to  speak  in  public; 
saying  that  he  was  not  too  good  to  wear  out  in  the  ad- 
vancement of  a  truth  for  which  his  risen  Master  laid  down 
his  life.  He  had  no  sympathy  for  indifference  in  matters 
of  religion. 

In  the  winter  of  1847  he  suffered  much  with  a  distress- 
ing cough.  In  March,  by  the  advice  of  friends,  and  the 
indulgence  of  his  Society,  he  made  a  visit  to  New  Or- 
leans, and  returned  considerably  invigorated  and  im- 
proved in  health.  During  the  summer  and  fall  of  this 
year,  he  traveled  and  preached  considerably  in  Kentucky 
and  Ohio.  The  winter  months  he  spent  in  preaching  to 
his  own  people  in  Louisville.  At  the  approach  of  spring, 
he  felt  anxious  to  be  out  again  that  he  might  invigorate 
and  improve  his  already  exhausted  system.  Having  re- 
ceived several  pressing  invitations  to  visit  Fayetteville, 
Tenn.,  he  embraced  this  opportunity  to  do  so. 

The  following  is  a  letter  written,  as  will  be  seen,  on  the 


7> 


68  BIOUKAPHICAL. 

journey   to  that  place,  and  addressed  to  the  editor  of  the 
"Star  m  the  West." 

Steamboat  "  Gen.  Lafayette,"  Ohio  River, 
Thursday,  March  30,  1848. 

Br.  Editor, — Having  been  shut  up  in  the  city  during 
winter,  and  without  much  exercise,  except  the  very  dull 
and  almost  useless  one  of  Avalking  the  streets,  I  judged 
it  advisable  to  accept  a  reiterated  invitation  from  the  Odd 
Fellows'  Lodge  in  Fayetteville,  Tenn.,  to  make  an  address 
at  an  anniversary  celeb^'ation  and  procession  there  on  the 
6th  of  April.  I  am  now  on  my  way  thither;  and  hope  to 
find  the  trip  a  pleasant  one,  and  beneficial  to  my  health, 
now  not  in  the  best  state. 

Instead  of  taking  the  regular  packet  to  Nashville,  I  em- 
braced the  opportunity  of  going  to  Smithland,  mouth  of 
Cumberland  river,  on  a  Louisville  and  New  Orleans 
packet.  As  you  see  by  the  date  of  this,  I  am  on  the 
beautiful  new  boat.  Gen.  Lafuyelte,  commanded  by  Capt. 
Montgomery,  avIio,  with  his  brother  who  commands  the 
Pike,  one  of  the  Cincinnati  and  Louisville  morning  mail 
boats,  is  said  to  be  one  of  the  most  careful  and  skilful 
steamboat  Captains  on  the  river.  The  Lafayette  is  one 
of  the  finest  class  boats  on  the  Ohio  or  Mississippi  river; 
and,  what  makes  one  feel  safer  in  traveling  on  her,  she  is 
owned  in  part  or  wholly  by  the  Captain.  It  is  a  curious 
fact  that  the  officers  of  steamboats  are  generally  much 
less  careful  when  only  human  life  is  in  danger,  whether 
their  own  or  others',  than  when  they  own  the  property! 
Consequenty,  I  always  prefer,  if  possible,  to  travel  on  a 
boat  owned  by  the  engineer  or  captain.  The  head-clerk 
is  my  friend  J.  M.  Martin;  and  a  more  attentive  and  ac- 
commodating clerk  can  not  be  found  on  the  river.  Some 
of  my  female  friends,  with  the  wife  of  the  clerk,  took  a 
trip  to  New  Orleans,  this  winter,  on  the  "  Gen.  Lafayette", 


• 


BIOGRAPHICAL.  69 

and  returned  full  of  praises  of  the  boat  and  of  the  watch- 
ful care  and  attentions  of  the  officers. 

Traveling  by  steamboat,  as  otherwise,  illustrates  the 
importance  and  necessity  of  faith.  Indeed,  it  is  essential 
to  living  at  all.  Certain  self-styled  "philosophers"  are  in 
the  habit  of  ridiculing  faith,  and  most  foolishly  assure  us 
they  will  believe  nothing  except  what  they  perceive  by 
their  senses.  Then,  if  consistent  or  sincere,  they  will 
never  travel  on  a  steamboat,  nor  in  any  other  way.  For 
do  we  not  have  faith  in  every  body  that  built  the  boat, 
and  in  every  body  on  board  of  her?  Must  we  not  have 
faith  in  the  man  who  put  the  planks  of  the  hull  togeth- 
er, in  the  man  who  caulked  the  bottom,  in  the  workmen 
who  made  the  engines  and  all  the  machinery,  from  the 
boilers  to  the  paddles  of  the  wheels,  in  the  captain,  pilot, 
engineers,  and  firemen,  and  even  in  the  cooks  and  cabin- 
boys?  Who  Avould  ever  trust  himself  aboard  a  steamboat 
if  he  had  not  full  faith  in  all  these?     Never  one? 

It  is  useless  for  "philosophers"  to  talk  about  experience 
here;  for,  the  first  time  a  man  travels  on  a  boat,  he  has 
no  experience;  and  he  probably  never  travels  on  a  boat, 
the  same  or  another,  where,  the  second  and  every  subse- 
quent time,  there  are  not  some  new  persons  or  circum- 
stances concerning  which  he  has  had  no  experience  No, 
— we  believe  a  thousand  things  that  we  do  not  and  can 
not  see  or  know. 

True,  our  confidence  is  often  misplaced,  we  often  be- 
lieve lies,  and  are  as  often  deceived.  Sometimes  the  boat 
sinks,  from  some  defect  in  the  hull;  sometimes  an  unskil- 
ful or  careless  pilot  wrecks  the  boat  on  shoals,  rocks,  or 
snags;  sometimes,  from  the  fool-hardiness  or  vanity  of  the 
captain,  from  the  unskillfulness  or  recklessness  of  the  engi- 
neer, from  the  bad  quality  of  the  iron  the  boilers  or  other 
machinery,  or  from  some  other  of  many  causes,  there  is 
an  explosion;  sometimes  poisonous  or  deleterious  ingredi- 


70  BIOGRAPHICAL. 

ents  in  the  food  are  taken  by  the  passengers:— and  so  in 
these  and  in  many  other  ways,  hves  are  lost  and  property 
destroyed.  Still,  we  must  and  do  have  faith  in  steam 
boats  and  steamboat  men,— indeed  we  can  do  nothing; 
without  faith,  either  abroad  or  at  home. 

If  the  "philosophers"  say  we  trust  to  other  men's  ex- 
perience, and  thus  seek  to  avoid  the  necessity  of  believ- 
ing, we  answer.  What  do  we  know  of  the  experience  of 
others?  If  we  trust  to  that,  it  is  because  we  believe  their 
word,  because  we  have  faith  in  their  testimony;  and  faith 
in /esiiwowy  is  just  what  these  silly  "philosophers"  most 
ridicule.     Alas!  for  the  world,  if  there  were  no  faith! 

While,  therefore,  we  have  faith  in  man,  how  much 
more  proper  for  us  to  have  faith  in  man's  creator  and 
ruler!  If  we  can  not  comfortably  and  with  a  feeling  of 
safety  travel  on  a  steamboat  or  even  in  a  stage  coach  or 
ox  cart,  without  faith  in  those  who  manage  it,  how  much 
less  comfortably  can  we  live  in  this  world  that  God  made 
and  governs,  without  faith  and  confidence  jn  his  power, 
wisdom  and  goodness!  It  is  not  believers  that  are  ridicu- 
lous, but  the  would  be  "  philosphers"  who  se'ek  to  ridicule 
them,  and  who  must  have  unbounded  faith  in  the  gullibility 
and  credulity  of  their  fellow  men,  if  they  imagine  their 
crude  speculations  will  be  received  as  truth.  It  turns  out, 
however,  that  their  faith  in  this  respect  is  not  without 
foundation.  There  are  many  who  accept  just  such  non- 
sense as  highest  philosophy.  "  The  fools  are  not  all 
dead;"  there  are  enough  to  swallow  their  folly  as  wisdom! 

The  working  of  a  steamboat  is  also  an  apt  illustration 
of  the  operations  of  Divine  Providence;  especially  in  its 
more  mysterious  and  incomprehensible  aspects.  We  go 
below  and  see  the  working  of  the  machinery: — some 
parts  moving  this  way  and  some  that  way:  some  ropes 
pulled  hither  and  some  thither;  some  wheels  revolving 
upwards,  and   some    downwards;    sometimes  a  piston  or 


I3I0GRAPIIICAL.  71 

shaft  moving  in  one  direction,  and  then  in  the  opposite  di- 
rection. We  can  make  nothing  of  it.  To  the  uninitiated 
in  the  mysteries  of  the  machinery,  all  is  confusion;  every 
thing  is  unintelligible  or  incomprehensible.  Yet  the  boat 
moves  steadily,  regularly,  almost  in-esisiih]  j,  whithersoever 
ike  heimaman  wills. 

Who  can  comprehend  the  operations  of  Divine  Provi- 
dence! To  human  eyes,  unenlightened  by  revelation,  the 
affairs  of  this  world  seem  to  be  in  disorder  and  direct  con- 
fusion. Its  mysteries  we  can  not  fathom;  its  dark  prob- 
lems we  can  not  solve.  As  yet,  we  do  not  see  the  end, 
the  result,  the  ultimate  design.  We  can  only  believe,  be- 
lieve that,  as  "  our  Father  is  at  the  helm,"  all  will  end 
well,  and  the  consummation  be  most  glorious;  that  as  the 
pilot  of  the  fire -emboweled  steamboat  directs  it  whither- 
soever he  will,  and  brings  it  to  the  desired  port,  so  the  Su- 
preme Governor  of  the  universe  will  so  direct  and  control 
the  affairs  of  the  world,  according  to  his  wisdom  and  pow- 
er, as  that  he  will  accomplish  his  benevolent  purpose  of 
bringing  all  mankind,  vo3^agers  on  the  vast  ocean  of  life, 
to  the  haven  of  eternal  rest.  No  matter  what  storms  rage 
around,  or  what  rocks  and  shoals  and  quicksands  lie  be- 
neath the  roarinff  waves  or  the  calm  sea;  no  matter  though 
there  be  temporary  hindrances  in  the  way  of  voyaging 
rightly;  though  we  are  sometimes  tossed  on  towering, 
foaming  surges,  or  thrown  into  the  deep  places  of  the  sea, 
or  vexatiously  becalmed;  no  matter  for  all  this,  or  for  all 
imaginable  obstacles  or  evils,  the  Supreme  Rviler  will 
bring  us  safely  to  the  desired  haven.  We  shall  finally 
outride  all  the  storms;  and  at  our  journey's  end,  behold 
and  admire  the  skill,  and  might,  and  benevolence  of  the 
Ruler  of  all,  and  the  wisdom  of  all  the  now  mysterious,  or 
dark,  or  obscure  operations  of  God's  Providence.  In 
HIM,  then,  let  us  believe,  with  the  most  perfect  confidence 
and  trust.     Our  confidence  will  not  be  misplaced;  our  trust 


72  BIOGRAPHICAL. 

will  not  be  betrayed;  for,  is  not  the  Ruler  our  Father! 
With  resignation  and  hope  let  us  endure  the  evils  of  the 
present  short  voyage,  looking  with  the  undimmed  eye  of 
faith  to  the  glorious  haven  whither  all  things  tend,  and  to 
the  final  unfolding  of  all  that  is  at  present  mysterious  and 
inscrutible  in  the  ways  of  Divine  Providence! 

"  God  moves  iu  a  mysterious  waj'. 

His  wonders  to  perform: 
He  plants  his  footsteps  in  the  sea, 
And  rides  uj.on  the  storm. 

Deep  in  unfathomable  mines 

Of  never-ending  slcill, 
He  treasures  up  his  bright  designs 

And  works  his  sovi-eign  will. 

Ye  fearful  souls,  fresh  courage  take; 

The  clouds  ye  so  much  dread. 
Are  big  with  mercy,  and  will  break 

In  blessings  on  your  head. 

Judge  not  the  Lord  by  feeble  sense, 

But  trust  him  for  his  grace; 
Behind  a  frowning  providence 

He  hides  a  smiling  face. 

His  purposes  will  ripen  fast, 

Unfolding  every  hour: 
The  bud  may  have  a  bitter  taste. 

But  sweet  will  be  the  flower. 

Blind  unbelief  is  sure  to  err, 

And  scan  his  work  iu  vain; 
God  is  his  own  interpreter. 

And  he  will  make  it  plain." 

You  see,  Br.  Editor,  what  a  long  letter  traveling  on  a 
steamboat  has  led  me  to  write;  and  I  will  dose  at  once, 
by  subscribing  myself,  in  hope  of  a  safe  termination  of 
this  voyage,  as  ever,  fraternally  thine.  e.  m.  p. 


BIOGRAPHICAL.  73 

Of  his  trip,  and  the  state  of  his  health,  he  thus  writes 
on  his  return  home: — 

S.  B.  "  Cincinnati,"  Ohio  River, 
Wednesday,  April  12,  1848. 

Br.  Editor, — Having  accomplished  my  mission  in  Fay- 
etteville,  whence  I  last  wrote  you,  I  took  leave  of  my 
friends  there,  and  turned  my  face  homeward;  having  been 
treated  with  great  kindness  and  liberality  by  the  members 
of  the  O.  F.  Fraternity  and  the  one  or  two  Universalists 
in  the  place,  and  having  enjoyed  a  comfortable  and  pleas- 
ant abode,  while  there,  with  the  family  of  Mr.  Russell. 
Among  other  favors,  I  was  presented  with  a  very  large 
and  fine  daguerrean  likeness  of  my  own  face,  by  Mr. 
ZivLEV,  an  excellent  artist  of  that  kind,  now  operating  in 
Fayetteville;  which  (that  is,  both  likeness  and  face)  I  hold 
in  hioh  regard. 

— But  really,  the  boat  shakes  so,  I  shall  be  obliged 
to  give  over  writing,  until  it  stops,  or  until  I  arrive  at 
home;  for  I  am  afraid  the  printer,  even  with  the  aid  of  a 
Philadelphia  lawyer,  could  not  decipher  the  miserable 
scrawl,  none  too  legible  at  best. 

At  Home,  April  25. 

As  I  imagined,  I  could  not  resume  and  finish  this  epis- 
tle until  I  arrived  at  home;  and  have  even  then  left  it  un- 
touched for  nearly  two  Aveeks. 

Leaving  Fayetteville  I  had  the  pleasure  of  retracing  my 
steps  over  the  road  I  attempted  to  describe  in  my  last, 
with  the  additional  pleasure  of  doing  it  b}^  night.  Yet  I 
passed  over  the  wretched  road  with  less  trepidation  than 
before, — so  greatly  does  familiarity  with  danger  tend  to 
cause  us  to  disregard  it.  Witness  the  utter  carelessness 
and  thoughtlessness  of  officers  and  hands  on  steamboats 
and  rail  road  locomotives,  generally  occupying,  as  they  do, 
the  most  dangerous  positions  on  them.  I  am  a  timid 
traveler,  and  never  feel  entirely  safe,  either  in  steamboats. 


74  CIOCKAPHXCAI.. 

rail  road  car,  stage  coach,  or  even  canal  packet.  My 
friends  sometimes  rally  me  on  my  fear  of  being  blown  up, 
or  scalded  to  death,  or  burned,  or  sunk;  and  ask  why  I 
should  be  afraid  to  die,  seeing  that  I  fear  no  evil  beyond 
death.  I  can  only  answer  that,  besides  the  violation  of 
the  instinctive  love  of  life,  and  anxiety  for  those  depend- 
ent upon  me  for  protection  and  subsistence,  /  douH  ivant 
to  go  to  heaven  in  ihat  xvmj. 

At  Murfeesborough,  we  received  into  the  stage  coach  a 
convict  for  the  penitentia'-y  at  Nashville.  He  was  a  young 
man,  only  20  or  21  years  of  age;  and  the  crime  for  which 
he  was  now  sentenced  to  prison  was  stealing  some  $30. 
What  wages  to  be  thus  labored  for  by  a  young  man  ca- 
pable of  better  things!  I  understand  he  was  connected 
with  a  good  family  in  Tennessee;  but  he  looked  malignant, 
reckless,  sullen,  and  capable  of  almost  any  crime.  He 
will  doubtless  end  his  days  in  the  penitentiary  or  on  the 
scaffold.  As  I  looked  at  him,  hand-cuifed,  with  a  cable 
tow  around  his  body,  and  thus  led  towards  the  solid  and 
barred  cells  of  the  gloomy  looking  prison-house,  I  could 
not  but  cxclahn  to  myself,  with  what  entire  truth  does  the 
word  of  God  say,  "  The  way  of  the  transgressor  is  hard!" 
And  yet  it  is  perhaps  no  harder  to  those  who  suffer  the 
penalty  of  the  civil  law,  than  to  those  who  escape  that, 
but  can  not  escape  the  penalty  of  the  divine  law.  God 
uses  various  means  to  make  it  true  that  "though  hand 
join  in  hand,  the  wicked  shall  not  be  unpunished." 

One  of  the  annoyances  of  stage  coach  traveling  is  the 
company  of  noisy,  profane,  vulgar,  ribaldrous  persons, 
who  have  no  self  respect  and  no  respect  for  others.  It  is 
not  so  bad  on  a  steamboat,  for  you  can  generally  avoid 
them  there.  Not  so  in  a  stage  coach:  you  have  to  endure 
the  offensive  profanity  and  ribaldry  as  you  best  can. 
Such  an  annoyance  we  had  from  Murfeesborough  to  Nash- 
ville— a  young  man,  drunk,  probably  vicious   in  other  re- 


moGRAPiircAL.  75 

spects,  offensively  noisy  and  vulgar,  -vviLhout  self  respect, 
and  consequently  Avithout  regard  for  the  feelings  of  his 
fellow  passengers.  Unless  he  reforms,  he  will  without 
doubt  end  his  days  in  the  poor  house  or  in  the  ditch;  for 
he  did  not  appear  like  one  who  would  be  likely  ever  to 
commit  such  a  crime  as  would  consign  him  to  the  peniten- 
tiary or  scaffold. 

The  next  morning  after  arriving  at  Nashville,  I  took 
passage  on  the  steamboat  Cojnmrrce,  and  arrived  at 
Smithland  before  daylight  the  following  morning.  The 
"  Commerce"  is  a  small  packet  running  regularly  between 
Nashville  and  Smithland,  making  two  trips  a  week.  Al- 
thouo-h  when  the  water  is  hia^h  and  business  brisk,  there 
are  larger  and  finer  boats  on  the  Cumberland  river,  yet 
the  "  Commerce"  has  the  patronage  of  the  citizens  and  of 
those  up  and  down  the  river,  because  she  runs  in  low 
water  as  well  as  high,  and  when  there  is  little  or  no  busi- 
ness as  when  there  is  much;  whereas  at  such  times  the 
other  boats  leave  for  more  profitable  trades.  It  is  a  safe, 
fast  boat,  and  controlled  by  most  careful  and  accommodat- 
ing officers. 

Did  you  ever  wait  at  a  small  town  on  the  river  for  a 
boat  to  take  you  homewards?  No  doubt  you  have  had 
the  pleasure,  and  that  too  after  being  some  time  away  from 
home.  That  pleasure  I  had  at  Smithland,  from  daylight 
in  the  morning  until  1  or  2  o'clock  in  the  afternoon.  The 
day  before  a  dozen  boats  had  pa.ssed;  but  this  day  not  one 
was  seen  coming  from  either  direction,  until  after  noon, 
when  the  Ciucinnati  appeared,  on  which  I  took  passage 
for  the  City  of  the  Falls,  where  1  arrived  in  due  time 
and  found  all  well.  So  unpropitious  had  the  weather 
been,  that  my  own  health  was  not  so  much  improved  by 
the  trip  as  I  hoped  it  would  be;  and  since  my  return  the 
dry,  bleak,  raw,  chilly  winds  of  spring  afllect  me  injurious- 
ly.    I  think  I  will  take  another  trip  down  the  river  next 


76  BIOGRAPHICAL. 

week,  and  remain  until  more  wholesome  winds   blow  in 
this  region,  and  a  balmier  atmosphere  overspreads  it. 

You  will  probably  hear  from  me,  epistolically,  during 
my  absence;  but  if  not,  I  shall  still  remain,  as  ever  and 
forever,  fraternally  thine.  £.  m.  p. 

In  May  he  visited  Memphis,  Tenn.  The  following  let- 
ter was  written  on  his  way,  and  as  it  speaks  of  important 
matters,  it  is  thought  proper  to  insert  it:  — 

S.  B.  "  Gen.  Lafayette,"  May  9,  '48. 
£r.   Editor, — You  mf.y  see  by  the  date  of  this  that  I 
am  again   traveling,  and  on  my  favorite    boat,  the  '  Gen. 
Lafayette.' 

My  principal  object  in  traveling  now,  as  you  know,  is 
the  recovery  of  my  health,  which  has  been  considerably 
impaired  since  the  beginning  of  Feb.  I  go  to  Memphis; 
where  we  expect  to  be  to-night,  or  in  the  morning.  We 
are  now  on  the  broad  Mississippi,  a  short  distance  below 
Mills'  Point,  Ky.  Should  I  feel  able  to  preach  a  few  times 
in  Memphis,  I  shall  do  so;  if  not,  then  not. 

We  have  a  most  quiet  time  on  the  boat,  this  trip.  But 
few  persons  are  now  going  South:  more  go  North  at  this 
season  of  the  year.  We  are  not  annoyed  with  the  sense- 
less gabble  and  profanity  of  gamblers,  the  noisy  ribaldry 
of  rowdies,  nor  the  drunken  follies  of  the  dissipated. 

I  have  often  thought  of  the  remark  of  some  wise  man, 
that  "  profane  swearers  served  the  .devil  for  less  wages 
than  any  other  class  of  sinners."  Their  services  seem  to 
be  entirely  gratuitous.  I  mean  those  who  swear  from 
habit,  and  continually,  either  in  the  form  of  curses,  or 
oaths,  or  invocations  of  holy  names.  Now  the  drunkard 
drinks  because  impelled  to  it  by  a  craving  appetite,  that 
seems  almost  irresistible.  The  debauchee  is  led  by  de- 
sire and  expects  pleasure  as  the  reward  of  vice.  The  liar 
generally  expects  to  gain  something  by  his  falsehoods. 
The  thief  does  not  steal  for  nothing:  he  wants  the  gold  for 


BIOGRAPHICAL.  77 

the  use  he  can  make  of  it,  or  he  may  even  want  food. 
Even  the  murderer  has  an  object  in  view;  either  to  gratify 
hate  or  revenge,  or  to  gain  property.  But  what  reward 
does  the  profane  man  promise  himself  for  his  idle  profani- 
ty? No  strong  desire  impels  him  to  it, — except  he  be  in  a 
rage,  when  curses  and  imprecations  may  serve  to  "  scape" 
his  madness,  the  same  as  a  fist-fight  serves  some,  and  the 
pistol  or  bowie-knife  others.  I  mean  those  who  interlard 
every  sentence  with  curses,  oaths,  or  sacred  names, 
thoughtlessly,  senselessly,  foolishly.  Does  it  afford  them 
any  gratification?  If  so,  what?  Does  it  bring  them  mo- 
ney or  pleasure?  Certainly  not.  Does  it  bring  them 
honor  or  applause?  Never.  Does  it  gain  them  the  es- 
teem and  good  will  of  any  body?  No.  Then  why  do 
they  indulge  in  the  miserable  practice?  Why  serve  the 
devil  for  nothing?     Can  you  tell  why? 

Besides,  to  say  nothing  of  the  impiety  of  profanity,  it  is 
exceedingly  impolite  for  any  man  to  use  such  language  in 
the  presence  of  those  who  respect  or  revere  the  name  of 
the  Highest.  It  is  as  much  a  breach  of  the  laws  of  polite- 
ness and  good  breeding  to  "take  the  name  of  God  in 
vain"  in  the  hearing  of  one  who  at  all  respects  the  divine 
character,  as  to  use  his  earthly  father's  name  with  levity 
and  disrespect,  without  cause.  I  say  as  much,  it  is  more; 
as  much  more  as  the  heavenly  Father's  name  is  to  be 
reverenced  above  all  other  names.  No  gentleman,  there- 
fore, will  swear  in  the  presence  of  those  to  whom  it  is  of- 
fensive, any  sooner  than  he  would  do  any  other  offensive, 
uncourteous  thing.  He  will  restrict  himself  to  the  use  of 
that  kind  of  language  only  when  among  those  who  are 
fond  of  it. 

While  in  the  Ohio  river,  we  stopped  to  take  in  a  lot  of 
whiskey  from  a  distillery.  I  embraced  the  opportunity  of 
looking  through  the  place  of  the  manufacture  of  the  so 
much  loved   but  hateful   article.      The  first  thing  that 


78  BIOGRAPHICAL. 

Struck  the  attention  was  the  odor  emitted  from  the  place, 
by  the  process  of  changing  corn  into  whiskey.  And  then 
externally  and  internally  filth  prevailed  every  where,  as 
we  might  expect  where  such  work  was  done.  You  go 
first  into  the  room  where  the  corn  is  ground — corn,  made 
for  man's  food  and  substance,  but  here  transformed  into 
poison.  Then  you  go  into  another  apartment,  Avith  dark, 
smoked,  gloomy  looking  bare  rafters  overhead,  and  trap- 
doors underneath,  Avhere  you  see  the  cornmeal  made 
into  mush  and  thrown  around  a  large  vat  with  tre- 
mendous force.  Thence  it  passes  into  a  larger  vat  be- 
neath, Avhere  more  water  is  added  to  it,  and  where  per- 
haps it  undergoes  fermentation.  Then  it  is  pumped  into 
other  smaller  vats,  and  so  on,  through  the  various  pro- 
cesses of  torture,  until  finally  it  drops  from  the  "worm  of 
the  still,,'  raw  whiskey — the  highest  object  of  some  men's 
living,  and  the  curse  of  myriads  of  the  human  race.  The 
refuse  of  all  passes  off  into  another  reservoir,  whence  it  is 
fed  out  to  the  filthy  looking  swine  that  root  and  grunt 
around  the  pestilential  place. 

How  a  distiller  can  esteem  himself  a  moral  Christian, 
or  even  commonly  just  and  benevolent  man,  I  can  not  im- 
agine; for  he  willingly  and  knowingly  makes  what  he  is 
perfectly  well  assured  will  lead  some  men  to  the  ditch, 
others  to  abuse  their  families,  others  to  violate  the  law, 
human  and  divine,  and  many  to  deprave  themselves  and 
curse  all  with  whom  they  associate.  Strange  to  think  of! 
And  yet  how  impudently  and  boldly  will  the  distiller  stand 
up  before  heaven,  and  look  honest  and  good  men  in  the 
face,  as  if  conscious  of  perfect  uprightness! 

I  see  by  the  New  Orleans  and  other  papers,  that  Dr 
Clapp's  sermon  on  Hell  attracts  a  great  deal  of  attention, 
and  is  the  subject  of  a  vast  amount  of  animadversion,  as 
well  as  of  some  merriment  among  those  who  believe  the 
horrible  dogma  of  endless  hell  torments.     Brownslow,  the 


J 


BIOGKAPIIICAI..  79 

editor  of  the  "  Jonesboro'  Whig,"  and  Avell  known  as  the 
"fighting  parson,"  says  that  New  Orleans  is  the  wickedest 
place  he  was  ever. in;  and  that  if  any  people  need  to  haA'e 
it  proved  that  there  is  no  hell,  it  is  the  people  ef  New  Or- 
leans. And  yet  I  Avill  venture  to  say  that  nine-tenths,  or 
even  ninety-nine  hundredths  of  the  inmates  and  patrons 
of  all  the  gambling  hells,  groggeries,  brothels,  and  other 
abominable  places  in  that  great  city,  were  brought  up  un- 
der the  influence  of  the  doctrine  of  future  torments.  If 
not,  then  it  must  be  different  from  any  other  wicked 
place  on  the  face  of  the  globe;  for  elsewhere,  if  not  there, 
we  find  the  deepest  depravity,  worst  vices,  and  the  great- 
est wickedness  to  prevail  where  the  doctrine  of  future  tor- 
ments is  most  universally  and  undoubtingly  believed. 

Another  thinks  if  he  should  run  for  President  he  would 
receive  the  votes  of  all  the  rascals  in  Texas  and  Mississip- 
pi! Another  writes  of  the  throng  of  "  anxious  sinners" 
croAvding  to  a  certain  Literary  Depot,  in  order  to  procure 
the  precious  news.  These  are  the  people — those  who 
profess  to  believe  the  doctrine,  and  defend  it,  who  talk  of 
it  with  a  spirit  of  levity  that  shocks  all  sober  minded  men. 
But  they  can  mock,  and  laugh,  and  make  sport,  on  the 
brink  of  their  terrible  hell, — and  why?  Why  not  Aveep, 
and  wail,  and  with  tears  and  groans  warn  their  fellow  sin- 
ners of  the  awful  danger,  instead  of  making  themselves 
merry  over  it?  Evidently  because  they  expect  to  escape 
this  hell;  as  all  do  who  even  believe  in  it.  Hence  it  is  no 
object  of  fear,  it  exercises  no  restraint,  and  is  utterly 
poAverless  as  a  motive  to  goodness.  Hence  the  jokes  and 
pims,  and  other  witty  sayings  continually  perpetrated  on 
the  subject  of  hell  and  its  torments,  by  its  friends  and  ad- 
vocates. 

One  J.  H.  Martin  makes  himself  ridiculous  by  studious- 
ly withholding  the  common  title  '  Rev.'  from  Mr.  Clapp, 
while  writing  a  review  of  his  discourse,  and  at  the  same 


80  BIOGRAPHICAL. 

time  applying  it  to  himself.  This  was  in  the  New  Or- 
leans "  Delta."  Aftenvards  he  rendered  himself  still  more 
conspicuous  and  still  more  ridiculous  by  publishing  a 
"card,"  giving  his  reasons  for  withholding  the  usual  title 
from  a  venerable  and  distinguished  clergyman.  Here  is 
the  reason:  Mr.  Clapp  is  not  connected  with  any  ecclesi- 
astical body,  but  is  simply  the  Pastor  of  an  Independent 
Church  in  New  Orleans;  and  is  therefore  not  to  be  styled 
"Rev"!  0  folly!  0  narrow  minded,  narrow  souled 
bigotry ! 

But  my  sheet  is  full;  and  I  must  close  by  subscribing 
myself,  As  ever,  fraternally  thine,  e.  m.  p. 

At  Memphis  he  writes,  under  date  of  May   17: — 

Mr.  Editor, — I  ai-rived  here  a  week  ago,  and  was  im- 
mediately domicilated  in  the  family  of  a  venerable  couple 
■ — Joseph  and  Mary  Keiser;  most  kind-hearted  people, 
who  give  me  every  attention,  and  would  nurse  me  if  oc- 
casion required,  as  they  would  their  own  son.  Other 
friends  provide  me  with  horses  to  ride  wherever  I  choose; 
so  that,  by  traveling  and  the  variety  of  objects  claiming 
my  attention  around  town,  I  find  myself  greatly  improv- 
ing in  health. 

1  have  preached  here  twice,  once  Sunday  morning,  and 
again  last  evening,  without  any  great  inconvenience,  and 
I  trust  without  injury.  We  occupied  the  new  Universal- 
ist  Church,  Avhich  was  temporarily  seated,  and  filled  with 
attentive  hearers  on  both  occasions. 

The  Universalists  are  at  present  without  a  pastor  here. 
The  Meeting  House  is  completed,  all  except  the  pulpit 
and  pews;  which  cannot  be  made  until  suitable  stuff  is 
sawn  and  seasoned.  This  will  doubtless  be  done  and  the 
house  be  finished  by  Autumn.  Until  then  they  will  prob- 
ably not  attempt  to  sustain  regular  preaching. 

I  know  of  no  place  in  the  West  where  Universalism  can 
be  as  easily  and  permanently  established  as  in  Memphis. 


BIOGRAPHICAL.  81 

Social  influences  are  not  so  strong  liere  as  in  the  older  ci- 
ties; there  is  more  independence  of  thought  and  expres- 
sion; and  our  system  of  Faith  has  already  favorably  im- 
pressed the  community  generally,  except  bigoted  religion- 
ists, Avho  are  less  numerous  here  than  in  most  towns. 
Altogether  I  think  the  prospects  of  our  church  in  Mem- 
phis most  flattering.  The  Meeting  House  once  completed, 
and  a  suitable  minister  employed,  and  I  shall  look  for 
something  more  than  common  to  be  done  by  and  for  Uni- 
versalism  in  this  city.  Both  the  preachers  who  have  oc- 
cupied this  place  heretofore,  have  been  men  of  superior 
abilities — Brs.  Gaylord  and  Williamson:  and  of  course, 
such  a  man  will  be  required,  and  obtained,  if  possible, 
hereafter. 

Memphis  is  one  of  the  most  growing  and  prosperous 
cities  on  the  Mississippi  or  Ohio  river.  It  now  numbers 
some  8000  or  10,000  inhabitants.  The  city  looks  newer 
than  any  town  I  saw;  and  has  been  mostly  built  up  with- 
in the  last  eight  or  ten  years.  It  is  the  only  good  landing 
for  shipping  cotton  and  receiving  goods,  for  one  or  two 
hundred  miles  up  and  down  the  river;  and  has  a  vast  pro- 
ductive region  back  to  sustain  it.  Besides,  it  is  likely,  not 
long  hence,  to  become  a  manufacturing  place.  A  cotton 
factory  is  already  talked  of.  A  large  navy-yard  is  here; 
which  will  add  much  to  the  wealth  and  business  of  the 
place.  Yet,  like  all  cities  dependent  on  the  cotton  trade, 
it  is  greatly  liable  to  troublesome  fluctuations  in  business. 
Money  is  either  very  abundant,  or  else  exceedingly  scarce. 
The  present  agitations  in  European  aftairs  has  knocked 
down  the  prices  of  cotton;  so  that  just  now  business  is  very 
dull  here.  Still,  Memphis  must  inevitably  grow,  and  be- 
come a  great  city. 

The  General  Assembly  of  the  Cumberland  Presbyteri- 
ans is  in  session  here,  this  week;  but  my  curiosity  has  not 
been  sufficient  to  draAv  me  to   witness  their  deliberations, 


82  BIOGRAPHICAL. 

or  to  hear  tlieir  preaching.     I  am  told  that  one  hundred 
and  fifty  or  two  hundred  of  their  ministers  are  present. 

In  practice,  the  Cumberhmd  Presbyterians  are  a  good 
deal  like  the  Methodists,  in  holding  Camp-meetings,  etc.; 
but  in  doctrine  and  government,  they  are  like  the  Kew 
School  Presbyterians.  Efforts  have  been  made  to  unite  or 
amalgamate  these  two  Presbyterian  bodies — the  Cumber- 
land and  New  School;  but  I  understand  the  project  fails 
principally  on  the  ground  that  the  Cumberland  ministry  is 
not  well  enough  educated  to  suit  the  ISTew  School  men. 
The  Cumberland  Presbyterians  are  hardly  known  out  of 
Tennessee  and  Kentucky. 

It  was  very  cold  for  several  days  after  I  came  here;  so 
that  cloaks  and  overcoats  were  in  great  demand.  Since 
then  it  has  become  warm  and  comfortable,  with  an  occa- 
sional May  shower,  and  one  tremendous  hail-storm. 
Just  one  year  ago,  when  I  was  here,  we  had  the  most 
terrible  hail-storm  I  ever  witnessed. 

This  is  gossip  enough  for  the  present;  and  I  will  close  by 
subscribing  myself, 

As  ever,  fraternally  thine,  e.  m.  p. 

He  returned  home  to  greet  wife  and  dear  ones,  but  not 
much  better  in  health  than  when  he  left  them.  From  this 
time  onward,  he  continued  to  decline,  .so  that  he  was 
obliged  to  suspend  his  pidpit  labors  altogether,  at  home. 
His  kind  and  sympathetic  Church  and  Society,  which  had 
enjoyed  his  efficient  and  zealous  labors  for  several  years, 
generously  gave  him  permission  to  travel  during  the  sea- 
son, assuring  him  that  it  should  make  no  difference  with 
his  salary.  This  proposition  was  accepted  and  gratefully 
appreciated  by  our  brother. 

Accordingly  he  arranged  his  affairs  with  the  intention 
of  journeying.  He  came  to  Cincinnati,  the  second  week 
in  June,  for  the  purpose  of  attending  the  Ohio  State  Con- 
vention, which  body  that  season  held  its  annual  session 


BIOGRAPHICAL.  83 

in  Marietta.  But  a  wise  and  inscrutable  Providence  had 
otherwise  ordered.  This  was  a  great  triaL  He  loved  the 
brotherhood.  He  loved  to  preach  Christ  to  the  famishing- 
souls  who  come  up  to  our  annual  convocation.  But  in 
this  respect  he  had  "  finished  his  course" — and  was  get- 
ting ready  to  lay  his  "  armor  by."  In  all  things  his  fer- 
vent prayer  was  that  the  will  of  the  Lord  might  be  done. 
A  serious  and  alarming  hemorrhage  of  the  lungs  took 
place  soon  after  his  arrival  in  Cincinnati,  which  brought 
him  to  the  confines  of  the  grave. 

In  the  "  Star,"  of  June  17,  1848,  the  following  note  ap- 
peared from  his  pen,  which  sufficiently  explains  itself: 

"A  Word  or  Two  to  My  Friends. — I  finally  find  my- 
self compelled,  by  the  low  state  of  my  health,  to  cease 
preaching  altogether,  for  the  present,  and  all  serious  men- 
tal occupation.  My  Society  has  kindly  granted  me  leave 
of  absence  for  three  or  four  months,  which  I  shall  devote 
to  the  recovery  of  my  health,  by  recreation,  travelling,  on 
horseback  as  much  as  possible,  etc. 

I  intend  to  run  about  in  some  portions  of  Ohio  and  else- 
where, and  visit  some  of  the  people  to  whom  I  preached 
in  days  of  auld  Jang  si/ne.  And  now  I  desire  to  make  the 
request  beforehand  that  none  of  the  brethren  anywhere 
will  ask  me  to  preach.  It  always  pains  me  to  say,  No, 
when  asked  to  preach — the  highest  delight  of  my  life;  but 
under  the  circumstances  I  should  be  obliged  positively  to 
decline  all  such  invitations.  I  would  also  like  to  add, 
Avhat  may  seem  a  small  matter,  that  I  hope  my  friends 
will  not  talk  much  to  me  about  my  health,  nor  prescribe 
remedies,  etc.;  for  it  is  not  useful  for  an  invalid  to  have 
his  attention  always  directed  to  any  affection  under  which 
he  may  labor,  and  the  course  I  intend  to  pursue  is  pretty 
fully  determined  upon,  which  I  shall  probably  pursue  with- 
out much  deviation.  My  bad  health  grows  out  of  the 
care,  anxiety  and  labor  connected  with  the  effort  to  build 


84  BIOGRAPHICAL. 

up  a  church  that  has  always  had  many  difficulties  to  en- 
counter, with  a  neglect  of  the  out-door  exercise  essential 
to  health,  and  too  great  a  disregard  for  the  dietetic  regi- 
men that  ought  to  be  observed  by  all  sedentary  persons. 
The  cause  of  course  suggests  the  proper  remedy.  My 
friends  will  show  me  the  most  kindness  by  seeking  to  pro- 
mote in  me  cheerfulness  and  elevation  of  spirits,  which 
better  serves  to  improve  one's  health  than  all  medicine. 

Should  my  contributions  to  the  "  Star"  b6  fewer  and 
briefer  than  usual,  this  announcement  will  account  for 
the  fact;  although  my  absence  from  these  columns  may 
not  he  f elf,  even  if  observed. 

If  any  body  should  unkindly  deem  this  article  unneces- 
sary and  egotistical,  he  is  respectfully  informed  that  it  is 
not  written  for  him,  but  for  my  friends  who  know  me, 
and  Avho  feel  interested  in  my  welfare." 

June  24,  the  editor  of  the  "Star"  says: — 

"  Inquiries  are  so  frequently  made  of  us  by  letter  and 
otherwise,  in  reference  to  Br.  E.  M.  Pingree's  health,  we 
deem  it  proper  to  say,  that  he  has  been  troubled  with  a 
cough  two  or  three  months.  About  three  weeks  ago  he 
found  it  necessary  to  give  up  preaching;  and  soon  after  he 
came  to  this  city  with  a  vieAv  to  attend  the  Ohio  State 
Convention  and  to  travel  in  Ohio  several  months  for  his 
health.  Unfortunately  he  labored  too  long.  He  was  ta- 
ken with  spitting  blood  on  his  way  to  this  city;  and  on 
the  morninij  we  left  for  the  Convention  he  was  raisino-  it 
fast.  After  we  left  the  hemorrhage  of  the  lungs  increased. 
It  was  stopped,  but  returned  twice  or  three  times,  and  the 
last  time  with  such  violence  as  to  threaten  his  immediate 
death.  By  prompt  medical  aid  it  was  finally  checked ; 
and  at  the  time  we  write,  no  fears  are  entertained  of  a  re- 
turn of  it.  But  the  cough  continues,  and  appearances  in- 
dicate that  the  lungs  are  seriously  diseased.  At  present 
he  is  slowly  gaining  strength.     What  the  result  will   be, 


BIOGRAPHICAL.  85 

time  must  determine.  We  of  course  hope  for  the  best — 
and  all  that  attention  and  skill  can  do  Avill  be  done  to  save 
him.  He  is  at  my  house,  and  each  Aveek  we  shall  ac- 
quaint our  readers  Avith  his  condition. 

"Many  prayers  Avill  ascend  to  the  Father  of  all  spirits  for 
the  restoration  of  his  health,  in  all  parts  of  the  land;  but 
should  it  please  the  Lord  to  take  him  to  himself,  Ave  Avill 
say,  '  Xot  my  will,  hut  ihtne,  0  God,  be  done.'  Life  is 
short  and  uncertain  at  best;  and  Avhen  a  feAV  years  more 
are  passed,  Ave  shall  all  be  in  the  land  of  spirits.  Those 
are  Avise  therefore,  Avho  live  as  they  Avould  Avish  to  die, 
and  Avho  have  their  affections  placed,  not  on  the  earth,  but 
upon  God  and  heaA'en." 

Fearing  that  his  mother  and  friends  in  the  East  Avould 
be  alarmed,  he  embraced  the  earliest  moment,  after  he 
was  able  to  hold  a  pen,  to  Avrite  them.  In  this  letter  he 
Avrote  just  as  it  is  natural  for  consumptiA^e  patients  to 
Avrite,  viz.,. that  he  had  strong  hopes  and  expectations  of 
recoA^ering  and  of  being  able  to  return  to  his  charge. 
But,  AV'hether  he  died  or  lived,  he  entreated  her  to  lean 
upon  God.  "We  may  as  Avell,"  said  he,  "prepare  for 
the  Avorst,  as  hope   for  the  best.     Death  has  no  terrors 

FOR  ME." 

While  in  this  City,  our  brother  Avas  in  the  company  of 
his  sympathizing  friends  and  shared  every  attention  Avhich 
atfection  could  bestow.  Jn  a  few  weeks  he  had  so  far  re- 
covered from  the  weakness  induced  by  the  hemorrhage, 
that  he  returned  to  Louisville.  In  the  folloAving  letter, 
Avritten  on  his  arrival  at  home,  the  reader  Avill  find  the  pe- 
culiar characteristics  of  our  departed  brother,  plainly  in- 
dicated. 

Louisville,  July  7,  '48. 

Br.  Editor, — As  you  knoAv,  I  left  your  house  on  Tues- 
day morning,  for  Louisville.  I  embarked  on  the  beautiful 
boat  '•  Fashion";  but  it  proved  not  to  be  so  lucky  for  me, 


i 


86  BIOGRAPHICAL. 

as  beautiful  in  fippearance.  When  we  came  to  Lawrence- 
burgh,  la.,  we  found  "the  doctor"  broken;  which  put  an 
end  to  our  further  progress.  We  crept  back  to  Cincinnati, 
where  we  arrived  at  8  o'clock  in  the  evening — after  an 
absence  of  nine  hours,  finding  ourselves  in  the  place  where 
Ave  were  in  the  morning.  We  did  not  land,  however;  but 
were  transferred  to  the  "Pike  Jso.  9,"  which  had  been 
prepared  for  us,  and  which  landed  us  in  Louisville  at  1 0 
o'clock  the  next  morning.  Of  course  in  my  state  of  health, 
this  accident  and  delay  were  by  no  means  agreeable. 
Still,  I  believe  no  injurious  effects  followed. 

I  find  myself  gradually  and  slowly  improving;  and  hope 
to  be  able  yet  to  take  my  contemplated  horseback  trips, 
this  summer.  But  on  account  of  the  peculiar  medical 
treatment  I  am  undergoing,  I  am  obliged  to  remain  at 
home  three  or  four  weeks  longer.  Serious  as  my  case  evi- 
dently is,  I  do  not  despair  of  recovery.  Hope  is  one  of 
the  last  sentiments  that  leaves  the  living  man. 

And  yet  I  often  contemplate  the  other  side,  and  en- 
deavor to  look  the  reflection  right  in  the  face  that  my 
days  are  numbered.  Death  seems  to  have  no  terrors  for 
me,  except  from  retlecting  on  what  may  be  the  condition 
of  those  dependent  upon  me  for  protection  and  subsis- 
tence— dependent  on  one  who  has  pretty  faithfully  pur- 
sued a  vocation  that  has  not  enabled  him  to  accumulate 
a  dollar's  worth  of  property,  or  to  lay  up  a  dollar  in  mo- 
ney.    Such  thoughts  make  death  terrible  to  the  poor  man. 

The  "dread  of  something  after  death"  never  once  en- 
ters among  my  thoughts  and  feelings;  although  it  was  cur- 
rently reported  in  Louisville,  while  I  was  in  Cincinnati, 
that  as  I  thought  I  was  lying  at  the  point  of  death  I  sent 
for  a  Methodist  preacher  to  come  and  pray  for  me  !  ! 

Nor  am  I  afHicted  by  reflections  on  the  past.  I  have 
endeavored  to  do  my  duty  towards  Universalism,  to  which 
I  have  devoted  the  strength  of   my  life,  and  almost  life 


BIOGRAPHICAL.  87 

itself.  Nor  do  I  regret  it.  Having  the  same  life  to  live 
over  again,  and  even  foreseeing  all,  1  should  be  likely  to 
live  in  the  same  manner.  I  feel  that  a  man  can  devote 
himself  to  no  higher,  better  cause  on  earth  than  preaching 
the  great  Truth  on  which  our  denomination  is  built. 

Many  of  my  friends  tell  me  that  I  must  never  think  of 
preaching  again — never.  But  the  first,  spontaneous 
thought  is,  Let  me  preach  while  1  may,  rather  than  quit 
preaching,  and  live  longer.  It  seems  to  me  that  to  preach 
and  die,  is  preferable  to  living  and  not  preaching.  After 
having  while  a  mere  youth  of  fourteen  or  fifteen,  formed 
the  design  of  being  a  preacher  of  Universalism;  after  hav- 
ing pursued  the  design  in  face  of  many  obstacles,  the  op- 
position of  many  orthodox  relations,  in  a  community  where 
our  Faith  was  little  known,  and  consequently  despised, 
and  the  solemn  warnings  of  an  aged  and  pious  grandfath- 
er, a  Methodist  preacher,  (yet  living;)  after  having  labor- 
ed through  poverty  to  acquire  some  of  the  qualifications 
essential  to  a  preacher  of  the  Gospel;  (how  far  shox't  of 
this  I  came,  need  not  be  told;)  after  having  gained  my 
subsistence  for  the  first  year  or  two  of  my  ministry,  by 
teachino-  school;  and  then  after  havinff  devoted  the  last 
ten  years  of  my  life  wholly  and  untiringly  to  the  work,  to 
be  told  that  I  must  now  give  it  up  forever  is  almost  un- 
endurable. Every  sentiment  of  my  soul  says,  ISTo!  no! — 
And  yet,  if  brought  right  to  the  test,  and  assured  with 
the  certainty  of  Divine  knowledge,  that  I  must  quit 
preaching  or  die,  I  presume  I  should  say.  Let  me  live; 
for  life  is  sweet,  and  we  instinctivelj'  cling  to  it  with  great- 
er tenacity  than  all  things  else  earthly. 

But  why  indulge  in  these  serious  reflections?  I  am  not 
without  hope  of  living  and  preaching  too,  for  some  years 
to  come.  Whatever  Divine  Providence  allots  to  us,  we 
should  be  resigned   to;    and  yet   should  feel  peculiarly 


88  BIOGRAPHICAL. 

grateful  for  life,  health,  and  strength  to  pursue  our  early 
chosen  and  always  loved  vocation. 

I  have  written  too  much  already;  but  can  not  close  with- 
out giving  expression  to  my  feelings  of  sincerest  gratitude 
for  all  the  care  and  attention  shown  me  by  yourself  and 
family  during  the  several  weeks  I  was  confined  to  your 
bed  and  house. 

As  ever,  and  for  life,  fraternally  thine,        e.  m.  p. 

Who  that  loves  the  doctrine  of  infinite  grace  and  mercy 
can  read  this  letter  without  feeling  a  new  determination 
to  do  more  for  the  cause?  Is  there  a  cold — inactive — 
careless — indifferent  Universalist  in  the  woi'ld,  in  the 
name  of  my  Master  and  in  the  name  of  our  departed  broth- 
er, I  would  most  earnestly  exhort  such  to  be  up  and  do- 
ing. Look,  look,  I  beseech  you,  at  the  intrinsic  value  of 
our  views.  How  well  adapted  they  are  to  mankind  in  all 
the  trials  of  life.  How  can  any  who  have  experienced 
their  real  worth,  be  indifferent  to  their  success?  They 
demand  our  life — our  all. 

"Awake  my  soul,  stretch  every  nerve, 

Aud  press  with  vigor  on  ; 
A  heavenly  race  demands  my  zeal, 
And  an  immortal  crown. 

'Tis  God's  all  animating  voice 

That  calls  thee  from  ou  high  ; 
'Tis  his  own  hand  presents  tlic  prize 

To  thine  aspiring  eye  ; — 

That  prize  with  peerless  glories  bright. 

Which  shall  new  lustre  boast; 
AYhen  victors'  wreaths  and  mouarchs'  gems 

Shall  blend  in  common  dust." 

In  the  latter  part  of  the  fall,  Br.  P.  so  far  recovered  as 
to  be  able  to  make  a  journey  on  horseback  into  the  inte- 
rior of  Ohio.     The  following  letters,  alluding  to  his  travels. 


BIOGRAPHICAL.  89 

the  places  he  had  visited,  and  to  matters  and  things  con- 
cerning himself,  will  be  read  Avith  interest. 

Louisville,  Nov.  14,  1848. 

Br.  Edilor, — I  returned  home  about  a  week  ago,  from 
a  trip  of  some  three  weeks  in  Ohio,  during  which  I  rode 
mostly  on  horseback,  some  200  miles;  but  without  suffi- 
cient apparent  benefit  to  my  health  to  induce  me  to.  go 
abroad  again  for  the  same  object.  I  gained  in  strength 
and  general  health;  but  the  symptoms  of  pulmonary  dis- 
ease remained  undiminished.  Yet  the  exercise  is  essen- 
tial; and,  although  I  intend  to  remain  at  home,  at  least 
this  fall  and  winter,  I  expect  to  ride  on  horseback  every 
day  Avhen  the  weather  Avill  permit. 

I  rode  first,  as  a  matter  of  course,  to  Montgomery,  my 
first  pastoral  location,  and  indeed  the  only  one  before  I 
came  to  Louisville.  In  external  appearance,  the  town  has 
changed  but  little;  while  the  face  of  the  popidation  has 
greatly  changed.  Quite  melancholy  reflections  were  in- 
duced in  my  mind  by  riding  up  through  the  main  street 
without  recognizing  a  person  that  I  kncAV.  Many  persons 
have  died,  and  many  families  have  removed  from  the 
place;  and  the  Universalist  Society  has  suffered  more 
losses  in  this  Avay  than  any  Society  with  which  I  am  ac- 
quainted, although  it  retains  its  former  number  by  acces- 
sions. Still  it  feels  the  loss  of  some  of  the  staunchest 
pillars  of  the  temple. 

I  feel  an  unusual  interest  in  the  prosperity  of  our  Church 
in  Montgomery,  because  it  was  the  first  place  where  I 
was  employed  as  a  Pastor,  the  scene  of  my  first  public 
theological  discussion,  and  the  place  where  I  changed  my 
manner  of  preaching,  from  a  quiSt,  dull,  harmless  reading 
of  sermons,  to  a  far  more  energetic,  positive,  and  extem- 
poraneous manner — so  that  I  was  called  boisterous  by 
some  of  my  more  quietly  disposed  friends.  This  change, 
so  foreign  to  my  natural  disposition,  then  and  now;  (for 


90  BIOGRAPHICAL. 

those  Avho  know  me  in  private  know  that  I  am  a  quiet, 
modest,  even  bashful  man;)  was  effected  by  the  combined 
influence  of  the  venerable  Jacob  Felter,  one  of  the  foun- 
ders of  the  Church  in  Montgomery,  and  Rev.  J.  B.  Walk- 
er, the  Presbyterian  Minister  v/ith  whom  I  held  the  de- 
bate there.     I  shall  hold  them  both  in  hfe-remembrance. 

Father  Felter! — I  never  expect  to  see  his  like  again. 
He  was  one  of  the  most  decided  characters  I  ever  knew, 
and  one  of  my  firmest  friends.  He  Avas  brought  up  a 
strict  Presbyterian,  and  remained  so  for  many  years;  and 
I  know  not  at  what  time  he  became  a  Universalist.  A 
man  of  rough,  almost  forbidding  exterior,  yet  possessing 
the  strono-est  feelings  of  benevolence  and  affection.  He 
was  exceedingly  decided,  positive,  even  dogmatical  in  all 
the  serious  and  important  opinions  that  he  held;  and  he 
put  forth  those  opinions  in  a  manner  that  indicated  him 
to  be  a  bigot.  If  I  ever  knew  what  might  be  called  a  big- 
oted Universalist,  I  think  he  was  one.  And  yet  his  big- 
otry was  not  the  result  of  his  sentiments^  or  of  improper 
feelings;  but  of  the  intensity  and  earnestness  of  his  be- 
lief. He  was  no  half-way,  sleepy,  indifferent,  useless 
believer,  like  hundreds  of  professed  Universalists  that  we 
meet  with  almost  everywhere.  To  his  strong  mind  after 
a  careful  investigation,  the  doctrine  of  final  universal  sal- 
vation seemed  so  positively  and  indubitably  true,  and  the 
dogma  of  endless  woe  so  absolutely  false  and  monstrous, 
that  he  held  the  latter  doctrine  in  utter  abhorrence,  and 
expressed  himself  with  a  great  deal  of  earnestness  when 
opposing  it,  while  he  advocated  Univcrsalism  with  all  his 
heart,  and  freely  gave  of  his  time  and  means  to  secure  its 
promulgation  among  men. 

In  those  my  young  days,  I  used  to  state  my  position, 
and  lay  doAvn  my  arguments  in  a  quiet  way,  and  leave 
the  hearer  to  Judge  of  their  force  for  himself,  without  the 
earnestness  of  manner  that  becomes  any  public  speaker. 


BIOGRAPHICAL.  91 

Father  Felter  would  say  to  me,  "When  you  have  stated 
your  doctrine  or  opinion  and  proved  it,  tell  the  people  it  is 
so,  and  can't  be  otherwise  than  so! — for  if  you  speak  and 
look  as  if  you  did  not  confidently  and  certainly  believe 
Avhat  j^ou  preach,  or  if  you  did,  you  didn't  care  whether 
any  body  else  believed  it,  who  will  be  convinced  or  con- 
verted?"    I  have  profited  by  his  advice. 

And  then  I  was  greatly  transformed  in  my  manner  of 
public  speaking,  by  the  debate  with  Mr.  Walker — a  de- 
bate of  four  days,  in  which  I  am  inclined  to  think  I  did 
better  justice  to  my  cause  and  to  myself  than  in  anj-  suc- 
ceeding one,  and  produced  less  effect  on  the  community. 
It  being  a  new  undertaking,  and  I  pretty  much  unaccus- 
tomed to  extemporaneous  speaking,  I  felt  distrustful  of 
my  ability  to  succeed.  Not  knowing  the  power  of  Mr. 
Walker,  and  fearing  he  might  be  greatly  my  superior,  (as 
he  was,)  I  prepared  myself  as  fully  as  I  was  able.  And 
so  intensely  was  my  mind  occupied  with  the  debate  dur- 
ing its  progress,  so  entirely  did  I  give  myself  up  to  it,  that 
the  argumentation  went  on  almost  as  regularly  during  the 
dreams  of  the  night,  as  in  the  public  speeches  of  the  day. 
In  all  subsequent  debates  I  was  more  careless  and  self- 
confident,  and  consequently  not  so  faithful  to  the  work  I 
was  ena'affed  in. 

As  for  Mr.  Walker,  he  did  not  reason  on  the  subject; 
he  hardly  pretended  to  explain  or  set  aside  the  Scripture 
proofs  of  universal  salvation;  but  he  asserted  and  de- 
claimed and  denounced.  xVlthough  called  by  many  a  dis- 
agreeable speaker;  yet,  for  producing  a  certain  result — 
Jear,  I  think  him  the  most  impressive  and  effective  speak- 
er I  ever  heard.  His  gesture,  tone,  and  look  were  such 
as  to  make  the  hearer  afraid  to  believe  any  doctrine  true 
that  he  pronounced  false.  I  can  hardly  describe  him. 
He  had  a  small,  thin,  dark  face,  with  a  broad,  rather  bald 
forehead,  and  black  eyes  that  looked  like  balls  of  fire. 


92  BIOGRAPHICAL. 

seeming  almost  to  burn  into  the  soul  of  the  hearer.  His 
countenance  Avas  terribly  serious  and  solemn;  so  that  the 
man  sometimes  looked  as  if  he  expected  to  step  from  the 
pulpit  to  the  awful  judgment-bar  that  he  declaimed  so 
much  about.  He  would  sometimes  exclaim,  in  the  most 
fearful  tone,  "  Dare  you  risk  your  soul's  immortal  inter- 
ests on  such  an  argument  as  that!-?"  This  was  of  course 
no  argument;  and  yet  it  availed  more  than  forty  arguments. 
After  the  debate  I  used  to  imitate,  for  the  amusement  of 
my  friends,  some  of  Us  extravagances  of  manner;  for, 
Avith  all  his  solemn  impressiveness,  he  had  one  or  two 
motions  that  were  extravao^ant  and  ridiculous.  Amonff 
other  things,  he  had  the  habit  of  sometimes  turning  clean 
round  on  his  heel,  as  on  a  pivot,  and  bringing  his  hand 
down  on  the  pulpit  with  tremendous  force,  combined  with 
some  most  emphatic  phrase  or  word,  and  a  look  that  might 
terrify  the  boldest.  Once,  in  this  way,  while  debating 
with  you  in  Cincinnati,  (as  you  remember,)  he  broke 
through  the  foot-stool  and  sunk  down  almost  out  of  sight 
of  the  congregation.  By  thus  imitating  his  extravagan- 
ces, I  insensibly  and  almost  necessarily  assumed  much  of 
his  manner  in  public. — I  lost  my  quietness,  feebleness,  and 
modesty  of  public  address.  I  shall  never  cease  to  have 
feelings  of  gratitude  towards  Rev.  J.  B.  Walker. 

For  a  particvilar  kind  of  emphasis,  most  effective  in  char- 
acter, I  think  Mr.  Walker  surpassed  any  public  speaker 
I  ever  heard.  I  will  try  to  give  an  illustration  or  two  of 
this  by  examples  furnished  during  the  discussion.  The 
doctrine  of  the  judgment  being  under  examination,  Mr. 
Walker  quoted  Rom.  ii.  5,  which  he  put  forth  something 
in  this  Avay;  (the  reader  must  imagine  the  most  solemn 
look  and  tone  to  accompany  the  words):  "After  thy  hard- 
ness, etc.,  treasurest  nj)  unto  thyself  wrath  against  the  day 
of  wrath,  etc.  You  don't  get  your  judgment  and  punish- 
ment as   you  go  along,  as  the  Universalists  teach;  but, 


BIOGRAPHICAL.  93 

thou  T-R-E-A-S-U-R-E-S-T  U-P  wrath  against  the  d-a-y 
o-f  iv-r-a-t-h,"  d'c.  Now  there  is  no  argument  here;  not 
the  least  attempt  to  prove  "the  day  of  wrath,"  against 
which  Avrath  was  treasured  up,  to  be  yet  future; — that 
was  assumed,  and  is  a  false  assumption;  yet  such  was  the 
peculiar  mode  and  force  of  his  emphasis,  that  the  hearer 
would  forget  to  inquire  Avhether  that  Avas  the  meaning  of  ^ 
the  passage  or  not. 

In  order  to  prove  a  day  of  judgment  yet  future,  he  also 
quoted  2  Pet.  ii.  9,  in  the  same  manner:  "  To  reserve  the 
unjust  unto  the  day  of  judgment  to  be  punished.  Now, 
you  ungodly  sinner!  you  don't  get  your  punishment  as 
you  go  along  in  this  life,  as  the  wicked  Universalists 
teach;  but  you  are  R-E-S-E-R-V-E-D  unto  the  d-a-^  o-f 
j-u-d-g-m-e-n-t  to  be  punished!!"  Not  the  least  effort 
was  made  to  prove  that  this  "  day  of  judgment"  was  the 
Great  Day  he  believed  in;  but  such  Avas  his  manner  of 
announcing  the  passage,  that  most  hearers  would  forget 
or  be  afraid  to  inquire  whether  the  "day"  could  possibly 
be  any  other  than  the  day  meant  by  the  speaker.  Mr. 
Walker's  arguments  were  worthless;  but  his  manner  of 
speaking  demonstrated  the  tremendous  power  of  emphasis, 
even  in  enforcing  the  perversion  of  a  passage,  and  im- 
pressing it  on  the  mind  of  the  hearer!  I  could  not  come 
in  conflict  with  such  a  man,  without  being  overwhelmed 
by  him,  or  else  aroused  to  put  forth  some  force  myself,  if 
I  had  any. 

I  would  like  to  indulge  in  some  other  reminiscences  of 
Montgomery;  among  others  some  relating  to  the  vocif- 
erous and  impudent  Methodist  preacher.  Moody,  and  the 
hot-tempered  Presbyterian  minister,  M'Donald;  but  this 
epistle,  perhaps  uninteresting  to  many,  has  been  already 
spun  out  to  a  greater  length  than  was  intended,  and  must 
be  brought  to  a  close. 

Perhaps  it  may  not  be  improper  to  add  here,  for  the 


94  BIOGRAPHICAL. 

satisfaction  of  those  interested  in  my  personal  welfare,  that 
my  health  remains  pretty  much  unchanged  for  the  last 
two  months,  except  an  increase  of  strength  and  less  de- 
pression of  spirits.  I  am  able  to  be  about,  and  can  talk 
as  much  as  I  desire,  but  cannot  read  or  speak  in  public. 
I  ride  on  horseback,  and  take  care  of  my  horse;  which  is 
about  as  much  labor  as  I  feel  able  to  perform.  I  feel 
comfortable,  suffer  none,  and  have  no  sense  of  debility; 
but  the  symptoms  of  pulmonary  disease  remain — a 
cough,  not  severe,  but  now  of  nearly  nine  months  stand- 
ing; almost  daily  fever,  short  breath,  under  certain  cir- 
cumstances, and  frequent  night-sweats.  There  has  been 
no  return  of  bleeding  at  the  lungs,  nor  of  spitting  blood. 

I  failed  to  see  Br.  Biddlecom,  pastor  in  Montgomery, 
as  he  had  gone  to  attend  the  meeting  of  some  Association. 
I  greatly  regretted  this;  for  his  mirth  fulness  and  sociabil- 
ity would  have  done  me  good,  physically.  The  invalid, 
particularly  of  the  class  to  which  I  belong,  generally  la- 
bors under  depression  of  spirits;  and  to  be  enlivened  and 
cheered  by  lively  and  cheerful  persons,  does  him  good. 
One  of  the  worst  things  for  an  invalid  to  do,  and  one 
which  he  most  naturally  does,  is  to  brood  over  his  disease, 
or  to  be  continually  talking  of  it.  And  yet,  where  the 
depression  arises  from  nervous  derangement,  and  not 
from  fear  or  mere  mental  action,  it  is  impossible  to  throw 
it  off  by  a  mere  effort  of  the  will,  as  some  invalids  are 
very  kindly  urged  to  do.  I  think  Br.  Biddlecom  -would 
be  an  excellent  companion  for  a  consumptive,  unless  he 
caused  him  to  laugh  so  violently  as  to  excite  coughing. 

Seeking  to  avoid  traveled  and  dusty  roads,  I  took  the 
cross-road  to  Mason,  and  thence  to  Hamilton.  Here  I 
spent  a  day  with  ray  old  steadfast  friend,  N.  M.  Gaylord, 
who,  a  year  or  two  ago,  gave  up  the  pulpit  for  the  bar. 
Commencing  to  preach  when  he  was  only  17  years  of 
age,  only  a  few  months  after  he  was  converted  from  Meth- 


BIOGRAPHICAL.  95 

odisni;  possessing  a  constitutional  instability  of  purpose, 
and  other  mental  peculiarities;  and  having  an  unnatural 
flow  of  animal  spirits,  with  a  frequent  reaction  to  the 
most  terrible  "blues,"  with  a  mirthfuUness  and  careless- 
ness of  manners  often  deemed  unclerical,  and  subjecting 
him  to  severe  animadversions,  it  is  not  to  be  wondered  at 
that  he  failed  to  persevere  in  the  vocation  he  had  chosen, 
and  fulfill  the  large  desires  and  expectations  of  his  friends; 
to  say  nothing  of  the  adverse  circumstances  that  often 
fell  in  his  way.  That  he  is  a  man  of  intellect  and  genius, 
all  will  admit;  and  I  consider  him  one  of  the  best  public 
speakers  I  ever  heard. 

Since  he  has  become  a  lawyer,  and  settled  down  in 
life,  he  has  become  much  more  sober  and  serious  than 
when  a  preacher,  antl  would  now  better  become  the  pulpit 
than  the  bar;  and  I  know  that  the  work  of  the  ministry  is 
and  always  was  better  suited  to  his  tastes  and  feelings 
than  the  practice  of  law.  Yet  it  would  not  be  advisa- 
ble for  him  to  return  to  the  ministry  for  years,  at  least. 
No  doubt  his  change  of  external  character,  and  the  sober- 
ing of  the  internal,  has  been,  in  great  part,  the  result  of 
affliction.  What  an  incalculable  change  is  sometimes  ef- 
fected in  one's  whole  mental  and  moral  being  by  some 
unlooked-for,  deep,  overwhelming  affliction.  Such  was 
Br.  Gaylord's,  falling  upon  him  in  the  death  of  his  son, 
an  only  and  noble  child.  I  felt  myself  unusual  sympathy 
and  grief  in  the  loss  that  so  terribly  scathed  the  hearts  of 
the  parents;  for  the  boy  bore  apart  of  my  name,  Charles 
PiNGREE.  There  are  circumstances,  under  which  it  re- 
requires  the  greatest  human  effort  to  be  reconciled  to  the 
death  of  children.  How  hard  to  be  resigned  to  the  loss 
of  the  only  child,  a  son,  the  hope  and  pride  of  the  house! 
Alas!  for  those  who  meet  this  affliction,  except  so  far  as  it 
is  overruled  by  Divine  Providence  to  the  good  of  the 
afflicted.     Yet  that  does  not  come  soon  enough,  ("and  often 


96  BIOGRAPHICAL. 

not  perceived,)  to  solace  the  bereaved  and  almost  heart- 
broken in  the  first  outburst  of  grief.  But  I  am  almost 
writing  a  sermon,  and  not  a  letter. 

A  great  traveler — I  know  not  Avho — has  pubHshed  the 
statement,  which  has  been  copied  into  many  papers,  that 
in  most  barbarous  countries  he  failed  in  no  single  instance 
to  receive  kind  hospitality  at  the  hand  of  woman.  But  in 
enlighted,  professedly  Christian  Ohio,  1  met  with  a  woman 
who  refused  me  a  hospitable  reception,  even  when  solicited 
on  the  ground  of  being  an  invalid!  These  cases  marked 
incidents  in  my  journey  worth  noting. 

I  was  riding  from  Mason  to  Hamilton,  18  miles  distant, 
too  far  for  me  then  safely  to  make  at  one  stage.  I  was 
told  I  should  find  a  tavern  in  Puggmunnsee;  (a  name  too 
classic  for  me  to  knoAv  its  true  orthography;)  but  when  I 
arrived  there  I  found  no  tavern,  and  asked  the  privilege  of 
remaining  there  dviring  the  heat  of  the  day,  and  having 
something  for  myself  and  horse  to  eat, — informing  the 
good  woman  of  the  house  that  I  was  an  invalid,  and  afraid 
to  ride  further  without  rest.  She  hesitated,  and  said  they 
had  no  grain  for  the  horse,  (a  thing  easily  remedied,)  etc.; 
but  that  there  was  a  house  a  half  a  mile  ahead  where 
they  entertained  travelers.  Thus  was  I  virtually  sent 
away  from  this  house  by  a  woman,  and  I  asking  for  shelter 
on  the  plea  of  being  in  a  state  of  health  rendering  it  un- 
safe for  me  to  ride  far  at  a  time  in  the  heat  of  the  sun. 

I  rode  on,  and  after  a  while  came  to  a  house  where  I 
saw  a  boy  whom  I  asked  to  bring  me  a  cup  of  Avater; 
when  the  good  man  of  the  house,  Avho  was  in  hearing, 
came  and  asked  me  to  alight.  Of  course  I  did  so  most 
readily,  and  made  the  request  denied  me  by  the  woman 
in  Pugmunsie;  (perhaps  that's  the  way  it's  spelled;) 
which  was  freely  and  gratuitously  granted;  so  that  I  found 
food  and  rest,  and  a  comfortable  shelter  until  the  time 
proper  for  me  to  ride  again. 


niOKRAPHICAL.  97 

Of  course  an  account  of  my  short  trip  to  Ohio,  is  of  no 
interest  to  you  or  your  readers;  yet  it  was  the  occasion 
of  some  reflections  in  my  own  mind  which  may  not  prove 
uninteresting  or  unprofitable  to  others.  Being  an  invahd, 
prohibited  from  engaging  in  sei'ioiis  mental  labors,  I  shall 
be  permitted  to  gossip  a  little;  and  perhaps  be  allowed 
greater  liberty  of  speech  concerning  persons  and  things 
on  that  account.  Sitting  at  my  study,  except  when  the 
weather  permits  me  to  be  abroad,  almost  wholly  unoccu- 
pied, except  with  reading  the  papers  and  scribbling  a  lit- 
tle, and  having  a  piilse  ranging  from  100  to  120  beats  a 
minute,  it  could  not  be  expected  that  my  brain  would  be 
in  so  quiescent  a  state  as  is  desirable.  And  in  fact,  my 
mind  is  incessantly  busied  with  its  thoughts,  profitable 
or  useless;  and  many  of  these  thoughts  relate  to  persons 
and  things  connected  Avith  our  denomination,  and  fre- 
quently to  evils  existing  among  us  and  retarding  our 
progress  and  marring  our  happiness.  Hence  the  charac- 
ter of  two  or  three  of  my  last  articles  in  the  "  Star." 

An  illness  which  does  not  rack  one  with  pain,  affords  a 
good  opportunity  to  reflect  on  some  things  that  are  over- 
looked while  we  are  in  health,  and  actively  occupied  with 
the  affairs  of  life.  Since  I  have  been  unoccupied  with 
books,  preparing  sermons,  preaching,  etc.,  my  mind  has 
been  much  more  painfully  exercised  with  thoughts  of  the 
large  extent  to  which  Universalists  fail  of  accomplishing 
their  duty  and  mission,  than  it  ever  was  before.  It  is  a 
matter  of  wonder  that  a  people  to  whom  so  "much  is 
given,"  should  directly  do  so  little.  And  how  it  pains  the 
soul  of  him  whose  highest  love  under  heaven  is  the  love 
of  his  religious  faith,  to  reflect  for  successive  hours,  and 
even  weeks,  on  the  extent  to  which  the  mass  of  professed 
believers  fail  to  come  up  to  the  plain  requirements  of  that 
faith!  Months  of  what  may  be  termed  a  " comfort^able 
sickness,"  have  afl'orded  me  an  opportunity  for  long-con- 


08  Bior;RAr!iir,\L. 

tinned  and  serious  contemplation  of  many  things  but 
transiently  tliought  of  in  the  busy  years  of  health;  and  I 
must  be  permitted,  when  I  am  able  to  write,  to  call  the  at- 
tention of  others  to  the  same  evils,  in  order  that  some 
efforts  may  be  made  for  their  removal. 

But  this  is  a  long  digression.  I  intended  to  devote  this 
letter  to  an  allusion  to  some  incidents  and  reflections 
growing  out  of  the  trip  before  mentioned.  From  Hamil- 
ton, where  my  last  letter  left  me,  I  went  to  Oxford  and 
beyond,  and  spent  two  or  three  days  with  Br.  Wm.  C. 
Brooks,  and  his  hospitable  uncle,  Br.  J.  T.  Smith  and 
family. 

Br.  Brooks  is  an  example  of  more  determined  perse- 
verance in  spite  of  great  discouragements  and  difficulties, 
than  any  young  man  of  my  acquaintance,  whose  history  I 
have  observed.  Commencing  his  theological  reading, 
and  commencing  also  to  preach,  without  the  advantages 
of  education,  he  was  obliged  to  toil  harder  than  most  men 
in  order  to  enable  himself  to  write  and  speak  the  English 
language  correctly.  And  then  he  possessed  an  unusually 
active  and  wild  imagination  or  fancy,  untamed  and  undis- 
ciplined; so  that  all  his  early  efforts  at  preaching  were  un- 
satisfactoiy  to  all  his  hearers.  All  flowers,  and  no  fruit; 
always  in  the  clouds,  (or  fog,)  and  never  on  solid  ground, 
is  not  the  preaching  that  is  at  all  acceptable.  Everybody 
prophesied  that  he  never  could  succeed,  that  he  would 
certainly,  signally  fail.  He  heard  of  these  prophecies,  and 
felt  that  he  did  not  please;  and  although  possessed  of  an 
uncommonly  acute  sensibility  of  nature,  he  disregarded 
them  all;  continued  to  read,  and  write,  and  labor  with  his 
hands  in  order  to  support  himself,  a  necessity  growing 
out  of  the  fact  that  he  received  nothing  for  preaching; 
and  he  received  nothing  because  his  preaching  was  not 
hked.  All  this  he  knew,  and  most  keenly  felt;  yet  he 
persevered,  as  I  judge  not  one  young  man  in  a  hundred 


BIOGRATHICAL.  99 

would  have  done.  With  hardly  one  voice  to  encourage 
him,  he  toiled  on  for  three  or  four  years,  studying,  work- 
ing at  his  occupation  to  gain  a  subsistence,  and  preaching 
as  he  had  opportunity,  under  most  unfavorable  circum- 
stances, and  encountering  some  unfortunate  vicissitudes, 
until  finally  he  has  attained  to  success.  He  is  now  preach- 
ino-  to  one  of  the  oldest  and  most  intelligent  Societies  in 
Ohio,  and  to  some  neighboring  congregations;  to  good 
satisfaction,  as  1  was  told,  and  for  a  reasonable  compen- 
sation. A  will  and  motive  of  uncommon  power  must 
have  been  at  the  bottom  of  this  perseverance  and  this 
successful  surmounting  of  so  many  obstacles.  I  can  not 
but  wish  Br.  Brooks,  after  enduring  so  much  to  become  a 
Gospel  Minister,  a  degree  of  success  and  prosperity  equal 
to  the  fullest  extent  of  his  desires:  for  1  believe  him  wor- 
thy. I  say  not  these  things  for  his  sake,  but  for  the  en- 
couragement of  other  young  men  just  commencing  the 
career  of  life.  Patient  and  persevering  toil  Avill  accom- 
plish great  things;  and  few  will  do  any  great  things 
without  such  toil. 

Leaving  Br.  Smith's,  1  turned  my  face  towards  Dayton, 
taking  the  cross-road  to  Trenton,  distant  21  miles — too 
great  a  distance  for  me  to  ride  at  one  time;  and  on  this 
road  I  encountered  more  examples  of  inhospitalitv  than  I 
ever  before  met  with  in  my  whole  life. 

Always  before  this  trip,  when  traveling,  I  have  care- 
fully avoided  seeking  entertainment  at  private  houses, — 
excepting,  of  course,  the  houses  of  Universalists,  when 
itinerating  as  a  preacher; — and  I  do  not  wonder  that  pri- 
vate families  are  slow  to  entertain  travelers  whom  they 
know  not,  and  often  refuse  to  do  so.  I  would  not  my- 
self, under  ordinary  circumstances,  give  any  heed  to  com- 
mon applications  for  entertainment  by  travelers.  Some 
persons,  from  motives  of  parsimony,  never  stop  at  a  pub- 
lic house,  if  they  can'  avoid  it;  because  they  usually  have 


100  BIOGRAPHICAL. 

to  pay  less  at  a  private  house  than  at  a  tavern,  and  some- 
times nothing.  This  is  palpably  an  imposition;  and  where 
it  is  common,  private  families  will  come  to  refuse  to  receive 
any  traveler. 

1  have  been  told  that  in  very  new  regions  of  our  coun- 
try, but  sparsely  settled,  and  where  the  neighbors  are  far 
asunder  and  seldom  see  each  other,  they  are  glad  to  see 
strangers  and  entertain  them  with  great  readiness  and 
pleasure,  for  the  sake  of  their  company  and  the  ncAVS 
they  bring  from  abroad.  But  when  the  population  and 
the  amount  of  travel  both  inci-ease,  then  the  application 
for  entertainment  by  strangers  becomes  an  annoyance; 
and  travelers  are  told  that  the  next  house,  or  the  house 
half  a  mile  distant,  will  take  them  in. 

But  my  situation  was  now  such  that  I  must  seek  shelter 
in  a  private  house,  if  I  found  no  public  one.  I  started 
for  Trenton  on  one  of  the  hottest  days  in  September,  ex- 
pecting to  find  a  tavern  about  ten  miles  from  Oxford.  I 
came  to  a  house  that  looked  as  if  it  was  or  had  been  a 
tavern,  where  a  man  was  unloading  oats  at  the  stable. 
I  asked  him  if  I  could  stay  there  till  afternoon,  and  have 
dinner  for  myself  and  horse,  telling  him  of  the  state  of 
my  health,  and  that  I  felt  it  vmsafe  to  ride  so  far  in  the 
heat  of  the  sun.  He  hesitated;  but  finally  said  he  had  no 
oats  threshed;  while  the  people  living  about  a  half  a  mile 
ahead  were  in  the  habit  of  entertaining  travelers.  Of 
course  I  did  not  urge  my  request  on  a  man  who  could 
turn  me  off  with  so  trivial  an  excuse,  and  rode  on.  Com- 
ing to  another  large  house,  I  made  the  same  request;  and 
the  man  said  the  Avoman  of  the  house  was  sick,  and  thei'e 
was  only  a  httle  girl  to  do  the  work.  This  was  a  decent 
excuse;  and  I  kept  on  my  way.  I  finally  came  to  the 
house  which  was  probably  the  tavern  I  was  told  of,  and 
again  applied  for  shelter  and  food,  feeling  a  most  urgent 
necessity   of  going  no   farther   till    after   raid-day.     The 


DIOGRAPIIICAL.  101 

man  of  the  house,  who  seemed  disposed  to  grant  my  re- 
quest, said  he  would  ask  his  wife;  and  what,  hospitable 
or  inhospitable  man  or  woman,  do  you  suppose  was  her 
answer?  Why,  she  was  "too  busy  to  provide  dinner  for 
me!"  This  was  enough!  I  resolved  that,  for  better  or 
for  Avorse,  I  would  apply  at  no  more  private  houses  for 
shelter,  that  day,  at  least. 

I  finally  arrived  safe  and  sound,  at  Trenton,  and  sought 
shelter  under  the  hospitable  roof  of  the  first  inn  I  came 
to.  There,  after  patiently  or  impatiently  (as  the  case 
might  be)  Avaiting  an  hour  for  dinner,  while  none  was 
preparing,  on  account  of  a  foolish  mistake  of  the  Dutch 
landlord,  and  another  half  hour,  while  it  ivas  preparing,  I 
found  what  I  had  been  refused  by  two  men  and  one 
woman,  suck  a  woman  in  one  res^iect,  as  a  great  traveler 
said  he  never  found  in  any  savage  nation.  I  afterwards 
pursued  and  finished  my  journey,  witliout  being  denied 
entertainment  at  any  private  house, — perhaps  because  I 
asked  for  7ione.  But  this  is  mere  gossip,  and  I  will  close 
at  once.     Fraternally  thine.  e.  m.  p. 

Having  become  convinced  that  it  must  be  a  long  time, 
if  ever,  before  he  should  regain  his  health,  he  reviewed 
with  great  faithfulness  his  past  life — his  labors  in  the  min- 
istry, as  an  editor — the  progress  and  Avants  of  the  order 
of  Christians  with  which  he  was  agreeably  identified,  and 
the  power  of  the  faith  of  the  Gospel  to  sustain  and  bless 
the  soul  of  man  under  the  severest  trials  of  life.  In  this 
calm  and  happy  frame  of  mind,  he  Avrote  the  following: — 

THE    DIFFERENCE. 
"  'All  flesh  is  as  grass  :   ....  it  passeth  away;  but  the  word  of  the 
Lord  enlureth  forever.' — Bible. 

"What  a  difference  is  here  expressed  between  things 
temporal,  and  things  eternal!  The  former  fleeting  and 
passing  away  like  chaff:  the  latter  enduring  and  immova- 
ble as  the  rock  of  ages.     Our  days — how  soon   they  are 


r02  BIOGRAPHICAL. 

passed!  Our  moments — liow  swiftly  and  quickly  fled! 
Our  greatest  strength  is  but  weakness,  compared  with  the 
might  of  the  Omnipotent.  Our  knowledge  but  ignorance, 
when  contrasted  Avith  that  of  the  Omniscient.  Yet  this 
briefly  existing,  weak,  ignorant  mortal  will  sometimes 
boast  of  length  of  days,  of  power  and  wisdom; — such  is 
the  folly  of  man  ! 

"  Man's  designs — how  easily  frustrated!  His  attempts 
to  accomplish  them — how  weak!  His  thoughts — how 
vain!  His  words — how  foolish  and  trifling!  His  smiles, 
his  tears — how  false  and  deceptive!  All  his  godliness — 
it  passeth  away  as  a  flower  of  the  field.     As  said  a  poet: 

"This  world  is  all  a  fleeting  show, 
For  man's  illusion  given: 

It's  smiles  of  joy,  it's  tears  of  woe, 
Deceitful  shiue,  deceitful  flow; 

There's  notliing  true — but  Heaven." 

"  '  A  fleeting  show' — ah!  how  fleeting!  It  seems  as  if 
we  were  but  here,  then  taken  away.  Nothing  here  that 
is  lasting; — all  is  perishable,  fleeting,  passing  away.  But 
is  that  our  end?  Is  there  nothing  enduring?  Ah!  it  is 
not  our  end,  there  is  something  enduring.  '  The  word  of 
our  God  endureth  forever.'  And  what  does  that  de- 
clare? It  reveals  to  us  an  immortahty  of  life,  bliss,  glo- 
ry. His  Son  said  to  men,  '  As  I  live,  ye  shall  live  also;' 
and  that  too,  in  a  state  where  we  shall  be  as  the  angels  of 
God,  and  can  not  die  nny  more.  For  this  reason,  it  is 
said  that  '  the  Avord  of  the  Lord  endureth  forever;' — be- 
cause it  reveals  to  us,  an  enduring  state  of  happiness 
hereafter. 

"  What  a  difference,  then,  between  the  present  and  fu- 
ture existence  of  man!  This  short;  that  endless.  This 
subject  to  ills,  pain,  death;  that  to  no  evil.  Weakness 
here;  power  there.     Dishonor  here;  glory  there. 

Now  what  oug^ht  to  be  the  diff"erence  of  these  truths  on 


BIOGRAPHICAL.  103 

US  in  this  life?  Ought  they  not  to  make  us  resigned  to  all 
we  meet  with  below,  without  any  murmuring  or  repining? 
Ought  we  not  to  overlook  all  the  disappointments,  pains, 
and  sorrow  of  our  present  existence,  and  keep  our  eye 
fixed  on  the  inheritance  beyond  this,  Avhich  is  incorrupti- 
ble, unde tiled,  and  fadeth  not  away?  to  the  word  of  our 
God,  that  reveals  to  us  blessings  that  shall  endure  forever? 
Let  us  remember — :,hat  our  afflictions  are  but  for  a  mo- 
ment, and  are  not  worthy  to- be  compared  with  the  glory 
that  shall  be  revealed  in  us." 

He  had  meditated  much  on  the  condition  and  wants  of 
our  young  and  growing  Israel.  With  a  prospect  of  soon 
going  hence  to  be  here  no  more,  in  the  love  of  God,  and 
in  the  fervor  of  a  youthful  heart,  he  wrote  thus  on  the 
importance  of 

EARNESTNESS    IN    RELIGION. 

"  The  habit  of  preaching  from  a  text  has  doubtless  en- 
gendered the  habit  of  writing  from  a  text,  of  one  sort  or 
other.  With  this  remark  I  would  like  to  call  the  attention 
of  every  Universalist  Avho  reads  this  paper,  to  tlie  follow- 
ing passage  from  J.  A.  James'  '  Church  in  Earnest.' 
The  sentiments  here  advanced  claim  the  most  serious  con- 
sideration of  every  professed  Christian  Universalist.  The 
paragi-aph  quoted  gives  one  among  other  inducements  to 
earnestness  in  religion,  thus: — 

"  '  And  without  this  intensity  of  mind,  what  is  your  re- 
ligion? Certainly  not  a  source  of  pleasure  but  of  distaste. 
An  earnest  religion  is  that  alone  which  is  a  happy  one. 
To  drink  in  the  pleasures  of  religion,  we  must  drink 
deeply  of  religion  itself.  It  is  with  the  happiness  of  piety 
as  it  is  with  ore  in  a  mine,  it  lies  far  below  the  surface, 
and  we  must  make  a  laborious  descent  to  reach  the  treas- 
ure, but  when  reached,  it  is  worth  all  the  digging  and 
toiling  to  get  at  it.  Many  professors,  if  they  Avere  hon- 
est, would  say  their  religion   is  an  incumbrance,  rather 


104  BIOGRArmCAL. 

than  a  privilege.  It  yields  no  delight;  they  are  strangers 
to  the  peace  that  passeth  understanding,  and  to  the  joy 
that  is  unspeakable  and  full  of  glory.  They  occupy  a 
position  half-way  between  the  church  and  the  world,  and 
do  not  enjoy  the  pleasures  of  either;  they  are  spoiled  for 
the  one  without  being  fitted  for  the  other.  They  have 
oiven  up  many  of  the  fashionable  amusements  of  the  gay, 
and  have  received  nothing  in  return;  and  hence  they  turn 
many  a  longing  eye  on  what  they  have  left.  They  were 
happier  as  they  once  were;  they  begin  to  think,  and  oth- 
ers think  so  too,  that  they  are  in  their  wrong  place  in  be- 
ino-  in  the  church  of  God,  and  were  it  not  for  the  shame 
of  retreat,  they  would  be  glad  to  be  back  again  amidst 
their  former  scenes.  How  much  are  they  to  be  pitied,  as 
well  as  blamed — and  they  are  not  a  few — who  have  just 
religion  enough  to  make  them  miserable.' 

"  Now,  brother  Universalist,  will  you  sutler  the  word  of 
exhortation,  and  perhaps  of  reproof,  on  this  and  kindred 
topics,  from  one  who  feels  as  he  writes,  that  he  stands 
about  equal  chances  (humanly  speaking)  of  recovering  to 
live  and  labor  for  Universalism  for  years  to  come,  and  of 
not  long  hence  passing  away  from  this  sphere  of  action 
forever?  And  here  I  beg  to  assure  every  reader  that  my 
remarks  will  be  general,  and  not  personal,  that  is,  not  in- 
tended for  any  particular  individuals  whom  I  know. 

"  I  fear  there  are  too  many  Universalists  who  lack  ear- 
nestness in  their  religion.  Indeed,  I  not  only  fear  it,  but 
know  it;  for  I  have  often  met  with  them  during  my  brief 
ministry,  and  know  from  various  facts  that  such,  many 
such  Universalists  may  be  foiind  everywhere.  And  it 
may  be  said  of  them  all,  that  they  have  no  enjoyment  of 
their  I'eligion,  and  might  as  well  not  profess  it.  The 
words  of  the  above  paragraph  describe  the  state  of  every 
one  of  them.  Their  religion  is  '  not  a  source  of  pleas- 
ure, but  of  distaste.'     It  is  '  an  incumbrance,  and  not  a 


BIOGRAPHICAL.  105 

privilege.'  They  feel  it  to  be  a  burden  and  its  duties 
wearisome.  And  why?  Because  of  their  indifference — 
they  are  not  in  earnest.  I  of  course  refer  here  to  moral 
Universalists,  who  might  enjoy  their  religious  faith  and 
hope  to  the  highest  degree,  if  they  were  only  in  earnest. 
It  need  not  be  said  that  a  vicious  Universalist  can  not  en- 
joy his  religion — one  who  is  profane,  or  intemperate,  or 
malicious,  or  fraudulent,  or  false  or  otherwise  wicked. 
Their  wickedness  precludes  religious  enjoyment.  But 
there  are  those  Avho  are  called  good  men,  professing  our 
faith,  Avho  derive  no  pleasure  from  it,  solely  from  the  want 
of  earnestness. 

"  I  propose  to  refer  here  to  some  of  the  evidences  of  a 
want  of  earnestness  among  us,  indicating  a  class  of  be- 
lievers that  do  not  enjoy  Universalism,  and  are  not  worthy 
of  the  name. 

"  A  most  common  token  of  indifierence  to  ones  religion 
is  the  habit,  willingly  formed,  of  being  absent  from  the 
house  of  worship  for  no  sufficient  reason.  How  many 
there  are  who  will  go  to  church  when  a  stranger  or  great 
man  is  to  preach,  or  when  they  are  pleased  with  their  reg- 
ular minister;  but  who  will  remain  at  home,  lounsins:  on 
the  bed,  or  wander  listlessly  about  in  the  field  or  street,  or 
go  a  visiting,  when  the  preacher  is  not  an  interesting 
speaker,  and  for  any  other  most  trifling  excuse!  Many 
will  be  kept  at  home  for  a  little  rain,  or  snoAv;  a  little  cold 
or  warmth;  not  quite  fine  enough  clothes,  or  a  late  break- 
fast. Are  these  people  in  earnest  in  the  profession  of 
their  religion?  Do  they  care  any  thing  about  it?  Do 
they  derive  any  happiness  from  it?  To  every  one  of 
these  questions  we  can  respond  a  decided  no! 

"  Reader,  I  pray  you  let  me  ask  you  without  offence,  do 
you  belong  to  this  class?  If  so,  let  me  beg  of  you  for 
your  own  sake,  and  for  the  truth's  sake,  to  seek  for  more 
10 


106  BIOGRAPHICAL. 

interest  in  tlie  faith  you  profess,  and  reform  that  practice 
altogether. 

"There  is  another  class  of  professed  Universalists  who 
exhibit  their  want  of  earnestness  by  an  nnwillingness,  or 
an  absolute  refusal  to  contribute  of  their  pecuniary  means 
to  the  support  of  their  own  church,  or  for  the  promotion 
of  the  progress  and  interests  and  honor  of  Universalism 
in  any  way.  Let  it  be  remembered  here  that  I  allude  to 
those  only  who  are  able  to  give!  Of  course  the  poor 
man,  who  may  have  po  excuse  for  not  attending  church, 
is  not  to  be  blamed  for  not  contributing  to  its  support. 
Said  Jesus,  '  How  hardly  shall  a  rich  man  enter  into  the 
kingdom  of  heaven!' 

"You  go  to  such  a  man,  (and  in  this  class,  I  include  not 
only  the  rich,  but  men  of  moderate  means,  or  respectable 
salaries  or  wages,  affording  a  comfortable  livelihood,  and 
something  to  spare,)  and  ask  him  to  subscribe  toAvard;3  the 
support  of  public  worship,  or  for  the  payment  of  some 
church  debt,  or  for  the  benefit  of  the  Sunday  School,  (in 
which  perhaps  his  own  children  are  by  persons  more 
zealous  than  himself,)  and  he  will  say,  'No;  he  can't  af- 
ford to,  is  poor,  and  has  many  expenses,'  and  forty  other 
excuses.  He  gives  or  subscribes  nothing;  and  yet  pro- 
fesses to  be  a  stronor  Univei-salist.  Does  that  man  take 
any  real  interest  in  his  faith?  is  he  in  earnest?  By  no 
means.  Perhaps  he  attends  the  church  supported'  by 
others  year  by  year,  and  yet  gives  nothing — adding  mean- 
ness to  parsimoniousness.  [Do  not  forget — I  speak  not 
of  the  poor,  but  of  those  able  to  give.)  And  does  he 
enjoy  his  religion — a  religion  to  promulgate  which  he  will 
not  give  a  dime?  Certainly  not;  and  he  might  as  well  be 
a  deist  or  a  pagan.  He  says  he  '  can't  afford  to  give';  but 
he  Avill  go  to  the  theatre,  or  circus,  or  to  see  negro  dances 
and  hear  Ethiopean  melodies,  if  he  is  fond  of  any  of  these 
amusements, — perhaps  night  after  night;  but  he  is  'too 


BIOGRAPHICAL.  107 

poor'  to  help  support  the  church  of  his  choice.  Alas!  for 
the  church  or  congregation  that  has  any  large  proportion 
of  such  members;  for  then  the  expenses  of  the  church 
fall  on  a  few  zealous  ones;  and  in  that  case  it  often  be- 
comes a  burden  indeed.  (In  order  to  prevent  all  misap- 
prehension, I  must  say  here  that  in  my  own  church  and 
congregation,  a  greater  proportion  contribute  to  the  sup- 
port of  public  worship  than  in  any  congregation  I  ever 
knew.  The  few  have  to  pay  less.  Of  course  I  do  not 
mean  to  say  that  ecery  one  Avho  is  able  does  something.) 

Some  other  persons  may  be  included  in  this  class.  I 
refer  to  those  who  readily  or  grudgingly  subscribe,  gen- 
erously or  meanly;  according  to  their  disposition  or  inter- 
est in  the  cause,  and  then  refuse  or  neglect  to  pay.  (I 
mean  those  who  continue  able  to  pay,  after  subscribing; 
and  not  those  whom  misfortune  of  any  kind  deprives  of 
their  means.)  No  matter  what  their  excuses  are  for  not 
fulfilling  their  sacred  promise:  they  falsify  their  word,  and 
defraud  and  injure  the  Society;  and  if  there  is  a  large  pro- 
portion of  such,  they  ruin  and  disgrace  the  Society,  and 
perhaps  disgrace  the  pastor,  who  has  gone  in  debt  for 
clothing  and  food,  depending  iipon  the  promises  of  his 
parishioners  to  enable  him  to  meet  his  liabilities. 

"  I  said  these  persons  might  be  included  in  the  class 
under  consideration,  but  I  am  in  error.  I  speak  in  this 
article  of  men  of  general  moral  character;  but  these  are 
not  moral,  for  they  are  dishonest — dishonest  towards  their 
professed  religious  belief!! 

"  I  have  heretofore  chiefly,  though  not  wholly,  confined 
my  remarks  to  those  professed  Universalists  who  con- 
tribute unwillingly  or  not  at  all  to  the  support  of  the  indi- 
vidual churches  to  which  they  adhere.  I  propose  now  to 
speak  of  the  tokens  of  a  lack  of  earnestness  on  the  part 
of  many  professed  Universalists  as  exhibited  in  their  neg- 
lect to  do  any  thing  towards  the  general  interests  of  our 


108  BIOGRAPHICAL. 

cause  in  its  relations  to  the  world.  In  respect  to  numbers 
we  claim  to  be  the  fifth  or  sixth  denomination  in  the  coun- 
try. But  how  many  Missionaries  have  we  sent  out  to  in- 
struct the  ignorant  and  those  out  of  the  way?  So  few  I 
am  ashamed  to  name  their  number.  Of  course  there  are 
self-appointed  and  self-sacrificing  Missionaries  who  go  and 
preach  to  the  destitute;  but  how  few  are  sustained  by  the 
donations  of  the  wealthy  Universalists  who  themselves 
have  the  inestimable  privilege  of  weekly  attending  public 
worship  ! 

Again;  how  many  are  there  who  have  given  any  thing 
to  the  Tract  cause,  in  the  use  of  the  best  means  of  pro- 
mulgating Universalism  among  those  who  do  not  or  can 
not  hear  our  preaching?  Let  the  Cincinnati  and  other 
Tract  Societies  answer!  Ah!  how  selfish  wc  have  been! 
how  little  disposed  to  aid  in  diffusing  the  joys  of  our 
faith  among  our  fellow  men!  scarcely  supporting  the  Gos- 
pel among  ourselves,  and  doing  nothing  towards  extend- 
ing the  knowledge  of  it  to  others!  Alas!  what  indiffer- 
ence we  manifest!  what  a  want  of  earnestness!  how  little 
zeal  and  love  for  our  brethren  of  the  human  family!  and 
consequently  how  restricted  our  enjoyment  of  the  rehgion 
we  profess!  It  may  not  be  improper  to  add  here,  that,  in 
these  and  similar  matters,  I  speak  of  those  Universalists 
who  have  had  an  opportunity  of  giving,  and  refused,  and 
not  to  the  thousands  who  have  never  been  applied  to  for 
these  objects. 

And  our  Colleges,  Seminaries  of  learning,  and  Theo- 
logical Institutions;  where  are  they?  While  the  Metho- 
dists, who  once  ridiculed  a  learned  ministry,  and  the  Bap- 
tists, .  some  of  whose  preachers  have  thanked  God  that 
none  of  their  converts  were  learned  men,  are  building  col- 
leges and  other  institutions  of  learning  every  where,  we, 
who  profess  to  be  an  intelligent  and  reading  people,  have 
not  yet  established  a  single  properly  endowed  college! 


BIOGRAPHICAL.  109 

What  does  this  mean?  Are  we  in  earnest?  Rather  are 
we  not  recreant  to  our  highest  obhgations  to  the  rising 
generation  and  the  world?  And  there  are  those  (with 
shame  and  mortification  be  it  spoken  and  heard!)  who  op- 
pose and  denounce  the  estabhshment  of  such  institutions 
among  us;  for  fear  our  ministry  by  being  better  educated 
will  become  elevated  and  proud,  and  ecclesiastical  ty- 
rants! But  I  trust  these  are  few:  the  mass  fail  to  endow 
colleges,  etc.,  more  from  neglect  and  indifference  than  op- 
position. May  heaven  aid  to  speedily  redeem  us  from  the 
deep  and  dark  stigma  impressed  upon  the  forehead  of  our 
denomination  by  the  shameful  fact  of  not  having  one  reg- 
ular College! 

"  But  I  must  not  further  protract  this  article.  I  might 
speak  of  other  and  less  observed  evidences  of  a  want  of 
earnestness  in  our  religion.  I  might  speak  of  the  too  little 
effort  most  of  us,  all  of  us  make  to  conform  our  lives, 
feelings,  thoughts,  and  sentiments,  to  the  principles  we 
profess — our  too  little  resignation  to  the  divine  will  in  ad- 
versity and  affliction,  our  want  of  cheerfulness  and  joy- 
fulness  in  the  manifestation  of  the  fruits  of  our  faith,  our 
neglect  of  the  peculiar  duties  of  our  religion,  our  non- 
observance  of  the  public  ordinances  of  Christianity,  and 
many  other  things;  but  I  must  desist. 

"  Brother  Universalist — some  of  my  words  may  seem 
severe;  but  though  I  have  aimed  to  speak  plainly,  I  have 
spoken  in  kindness  to  all.  It  is  no  time  now  for  me  to 
indulge  in  improper  feelings. 

"I  have  long  lamented  over  the  too  apparent  indiffer- 
ence and  lack  of  religious  earnestness  among  us;  and  now 
have  I  spoken, — I  hope  without  offence,  and  to  some 
profit. 

"  May  Almighty  God  bless  us  all,  by  leading  us  to  pos- 
sess more  religious  zeal,  and  the  consequent  greater 
amount  of  religious  enjoyment!     May  we  all  live  more  in 


110  BIOGRAPHICAL. 

accordance  with  the  heavenly  faith  and  hope  Ave  profess! — 
and  so  bring  a  blessing  to  our  own  souls  and  be  the 
means  of  blessing  others!" 

Will  not  all  believers  in  the  Abrahamic  faith  lay  this 
subject  to  heart?  Will  they  not  appreciate,  and  endeavor 
to  profit  by  a  dying  man's  appeal?  Though  he  is  not  now 
present  vfith  us,  to  speak,  heaven  forbid  that  such  affec- 
tionate pleadings  and  faithful  entreaties,  should  be  wholly 
unheeded.  "  /  speak  as  unto  wise  men,  judge  ye  ichat 
I  say." 

Another  subject  about  this  time  seemed  to  occupy  his 
mind  in  connexion  Avith  the  good  and  prosperity  of  the 
brotherhood — it  was  the  very  common  custom  of  "  Sun- 
day Visiting."  This  is  a  very  important  matter,  and  de- 
serves the  serious  and  devout  consideration  of  every  be- 
liever. But  not  intending  to  enlarge  upon  it  in  this  place, 
I  give  way  that  our  brother  may  speak.     He  says: — 

"  Passing  by  the  argument  drawn  from  the  moral  obli- 
gation to  observe  Sunday  as  a  day  of  rest  and  recreation, 
(for  neither  I  nor  our  readers  are  believers  in  the  Jewish 
observance  of  the  day,)  I  propose  to  give  some  other 
reasons  to  sh^w  the  impropriety  of  the  very  common  habit 
in  which  many  indulge,  of  making  Sunday  the  day  of  vis- 
itino" — not  intending,  of  course,  to  give  the  general  argu- 
ments for  observing  the  Christian  first  day  of  the  week  as 
a  day  of  rest  and  spiritual  and  moral  improvement. 

"I  know  that  many  persons  think  it  a  very  innocent 
and  proper  way  of  spending  the  day,  or  a  part  of  it;  but 
I  think  a  little  reflection  will  convince  them  that,  in  gener- 
al, it  is  an  evil  practice.  I  Avill  not  say  there  are  no  ex- 
ceptions to  this  rule.  Whatever  particular  cases  may  ap- 
pear, where  it  may  be  esteemed  proper,  it  must  be  admit- 
ted that,  as  a  habit,  or  done  frequently,  it  is  bad,  and 
ought  to  be  avoided. 

"  In  the  first  place,  those  Avho  visit  on  Sunday  wrong 


BIOGRAPHICAL.  Ill 

themselves.  If  they  make  their  calls  in  church-hoiivs, — 
which  is  probably  not  very  common  among  those  who 
have  aini  respect  for  religion  and  its  institutions,  they  de- 
prive themselves  of  the  instructions  and  enjoyments  of 
the  sanctuary,  which,  however  poor  or  dull  the  preacher, 
must  be  confessed  to  be  more  profitable  than  the  light 
chit-chat  of  visitors  and  the  visited. 

"  But  I  think  they  wrong  themselves  and  families  who 
devote  any  part  of  the  day  to  visiting.  Many  persons, 
particularly  in  cities  and  large  towns,  find  little  room  du- 
ring the  week  for  any  thoughts  but  those  that  relate  to 
business  or  house-keeping,  or  time  for  reading  any  thing 
but  the  daily  paper,  the  news  of  the  day.  The  Christian 
Sunday  gives  them  an  opportunity  of  turning  their  minds 
to  the  contemplation  of  something  besides  the  art  and 
practice  of  money-making,  and  of  improving  their  moral 
and  spiritual  nature  by  the  perusal  of  the  Scriptures  and 
such  other  works  as  serve  to  improve  the  mind  and  heart. 
Should  this  invaluable  opportunity  be  neglected,  and 
wasted  in  useless  visiting?  What  serious  minded  person 
will  answer,  yes? 

"  It  is  possible  that  some  persons  make  Sunday  a  day  of 
visiting,  because  they  know  not  what  else  to  do  with 
themselves.  The  weaiisomeness  and  dulness  of  home 
drive  them  abroad  to  their  neighbors.  Such  people  are 
of  course  objects  of  compassion,  more  than  of  blame. 
Yet  even  these  should  make  an  effort  to  make  Sunday  an 
interesting  day  at  home — that  part  of  it  not  devoted  to  at- 
tending public  worship.  It  is  wonderful  and  lamentable 
that  so  many  human  beings  forget,  or  seem  to  forget  that 
they  are  endowed  with  a  moral  and  religious  nature — a 
nature  that  requires  cultivation,  and  which  if  properly  cul- 
tivated, proves  to  be  the  highest  source  of  human  happi- 
ness. A  day  of  rest  from  toil  is  graciously  bestowed  by 
the  Author  of  our  being,  to  be  devoted  to  moral  and  re- 


112  BIOGRAPHICAL. 

ligious  improvement  and  enjoyment;  and  yet  how  many 
"vraste  the  precious  hours  in  profitless  visiting! 

"Sunday  visitors  not  only  wrong  themselves,  but  inflict 
an  incalculable  wrong  on  their  children,  if  there  are  any 
in  the  family.  If  the  parents  leave  the  house,  the  chil- 
dren also  seek  the  street,  that  worst  of  all  schools  of  vice 
for  boys,  in  city,  town,  or  village.  And  how  many  boys 
spend  the  entire  Sunday  in  the  street! — not  only  tlie 
children  of  those  Avho  are  absent  visiting,  but  of  those 
"who  have  no  objections  to  their  being  there,  or  have  no 
parental  authority  to  prevent  it.  The  fruits  are  seen  by 
every  body,  in  every  city,  town,  and  village. 

"For  the  same  reason  that  many  heads  of  families  so 
entirely  occupy  themselves  with  secular  business  during 
the  week,  that  they  find  no  time  for  their  own  improve- 
ment, they  find  no  time  for  the  improvement  of  their  chil- 
dren. How  necessary,  then,  how  exceedingly  important, 
that  they  should  devote  a  part  of  the  day  of  rest  to  in- 
structing their  offspring  in  matters  relating  to  their  moral 
nature!  How  terrible,  how  scathing  is  the  retribution  of 
those  parents  whose  sons  are  brought  to  the  gutter,  the 
penitentiaiy  or  the  scaffold  in  consequence  of  the  parental 
neglect  of  their  moral  training! — of  those  who  allow  the 
street  to  be  their  children's  school,  particularly  on  the 
day  that  should  be  devoted  to  sowing  in  their  minds  and 
hearts  the  seeds  of  virtue.  Those  parents  who  visit  much 
on  Sunday  lose  this  precious  opportunity,  and  neglect  the 
pei-foraiance  of  this  plain  duty,  of  instructing  their  chil- 
dren in  things  essential  to  their  well-being.  Then  ought 
they  to  A'isit  on  Sundays?  is  it  proper?  is  it  just  to  those 
dependent  upon  them  for  moral  and  religious  fhstruction? 
After  serious  reflections  on  these  suggestions,  is  it  not  ap- 
parent to  all  Sunday-visiting  parents  that  it  is  their  duty 
to  abandon  the  practice?  Let  every  considerate  parent 
answer  these  questions  for  himself. 


BIOGRAPHICAL.  113 

"In  the  second  place,  Sunday-visitors  wrong  the  fam- 
ilies they  visit,  except  they  he  families  that  are  hnown  to  be 
willing  or  anxious  to  be  vidted.  These  esteem  it  no  injury 
to  be  visited,  although  it  is  really  an  injury. 

"  First,  if  the  •\isitors  call  near  or  at  church-time,  they 
prevent  their  friends  from  attending  church,  or  compel 
them  to  commit  what  they  would  esteem  a  breach  of  po- 
liteness. Members  of  my  congregation  have  told  me 
that  they  could  not  be  at  church  such  a  morning  or  eve- 
ning, because  persons  called  and  detained  them  at  home. 
What  ri(/ht  have  we  to  visit  our  friends  at  a  time  when  we 
may  naturally  suppose  they  would  like  to  be  going  to 
church?  If  I  were  the  person  thus  visted  at  such  a  time, 
whatever  might  be  thought  of  the  politeness  of  it,  I  should 
say,  'My  friends,  I  attend  public  worship  on  Sunday:  you 
must  therefore  excuse  me  now.  I  should  be  pleased  to 
have  you  accompany  me;  or  you  can  occupy  yourselves 
here  in  the  manner  most  interesting  to  yourselves.'  IS^o 
Sunday-visitor,  (extraordinary  cases  excepted— such  cases 
as  I  do  not  now  think  of,)  should  ever  keep  me  from 
church;  that  is,  if  I  had  any  regard  for  the  church. 

"In  the  next  place,  if  the  people  we  visit  wish  to  devote 
the  day  to  their  own  and  their  children's  moral  and  spir- 
itual improvement,  we  greatly  Avrong  them  by  intruding 
ourselves  upon  them  at  any  time  on  Sunday,  and  causing 
them  to  waste  in  idle  conversation  the  time  they  would 
like  to  employ  in  a  more  profitable  and  agreeable  manner. 
Have  we  any  right  to  steal  from  them  those  precious  hours 
that  come  to  them  only  every  seventh  day  of  their  lives? 
Would  it  not  be  well,  therefore,  for  those  who  have 
thoughtlessly  visited  on  Sunday,  to  pause  and  reflect  on 
these  considerations?  and  ask  themselves  whether,  all 
things  considered,  they  ought  not  to  break  off  the  habit? 
No  doubt  thousands  of  persons  who  now  think  it  a  harm- 
less and  proper  way  of  spending  a  part  of  the   Christian 


114  BIOGRAPHICAL. 

day  of  rest,  would  abandon  it  at  once  if  they  only  dream- 
ed of  the  wrong  thus  done  themselves  and  others.  It  is 
for  the  benefit  of  such  that  this  article  is  written;  and  not 
for  those  who  have  no  regard  for  the  day,  for  religion,  or 
any  of  its  institutions,  and  who  wilfully  and  wickedly 
make  Sunday  a  day  of  recreation  or  of  utter  slothfulness. 

"  Some  Sunday-visitors  will  offer  the  excuse  that  they 
can  not  spare  the  time  on  a  week-day.  The  same  excuse 
may  be  rendered  for  performing  any  labor  on  Sunday. 
For  the  same  reason  the  merchant  may  post  his  books  ou 
that  day,  the  mechanic  put  his  tools  in  order  for  the  com- 
ing week's  work,  and  the  farmer  prepare  every  thing  to 
begin  Monday's  labor  with. 

"  Many  persons  appropriate  Sunday  to  visiting  ihe  sick 
— the  very  day  that  they  should  avoid  the  sick  man's 
house,  unless  they  are  under  some  obligation  to  go,  or  can 
thereby  benefit  the  sufferer.  How  many  families  are  an- 
noyed by  croAvds  of  visitors  on  Sunday,  visitors  that  never 
show  themselves  on  any  other  day!  And  how  many  poor 
invalids  have  been  excited  to  a  dangerous  degree,  or  worn 
down,  or  debilitated,  by  a  multitude  of  Sunday-visiting 
friends,  friends  who  perhaps  never  think  of  them  except 
on  that  day!  The  fact  that  sick  persons  are  so  much  vis- 
ited on  Sunday  by  those  who  regard  not  the  day,  should 
be  esteemed  a  sufficient  reason  why  others  could  7iot  visit 
them  on  Sunday.  Visit  the  sick  some  week-day,  when 
their  friends  all  desert  them. 

"  There  is  another  topic  connected  with  this  genral  sub- 
ject which  I  would  like  to  introduce  into  this  article;  and 
that  is,  the  practice  of  visiting  the  Minister  on  Sunday. 
But  being  myself  a  pastor,  renders  it  a  delicate  matter  for 
me  to  discuss;  and  jet  I  can  do  it  the  more  readily,  inas- 
much as  the  members  of  mj  congregation  have  either 
been  very  considerate  in  that  respect,  or  else  have  not 


BIOGRAPIIICAT-.  1  1  5 

considered  me  a  desirable  person  to  visit  on  Sunday;  that 
is,  such  of  them  as  do  visit  at  all  on  that  day. 

"  Sunday  is  the  preacher's  peculiar  working  day,  more 
especially  the  settled  minister's.  Most  pastors,  if  they 
attend  to  the  Sunday  school,  as  they  should,  and  faith- 
fully perform  all  the  duties  of  the  morning  service,  will 
feel  more  wearied  than  other  men  would  to  labor  all  day 
on  a  farm.  This  is  in  consequence  of  their  general  want 
of  physical  exercise;  and  public  speaking  is  the  most  ex- 
hausting kind  of  physical  exercise  to  many  persons,  wheth- 
er robust  or  feeble.  Consequently,  they  need  and  desire 
a  part  of  the  afternoon  for  undisturbed  rest;  Avhich  they 
can  not  obtain  if  their  attention  is  occupied  during  the  af- 
ternoon, by  the  calls  of  friends.  It  will  be  seen  at  once, 
therefore,  that  it  is  not  a  desirable  thing  for  ministers  to 
be  visited  on  Sunday. 

"  Besides,  as  he  has  to  preach  in  the  evening,  the  min- 
ister desires  the  hours  intervening  morning  and  evening 
service,  not  only  for  repose,  but  for  meditation  on  the 
the  things  relating  to  the  remaining  duties  of  the  day. 
How  injurious  to  him  to  have  those  hours  occupied  with 
the  varied  conversation  of  friends! — well-meaning,  kind 
friends,  who  have  come  in  to  encourage  him  or  cheer  his 
jaded  spirits. 

"  I  was  once  informed  that  some  persons  from  the  coun- 
try, visiting  a  neighboring  city  church,  complained  of  the 
pastor  for  not  inviting  them  home  after  service.  He  then 
made  a  public  allusion  to  the  matter,  and  invited  all  such 
persons  to  come  and  dine  with  him;  but  added  that  they 
must  not  expect  his  company  and  attention  after  dinner, 
that  he  required  the  afternoon  for  rest  and  meditation. 
And  my  informant  added  that,  some  of  those  persons 
were  more  offended  by  this  remark  than  by  the  former 
neglect.  Thoughtless  people! — not  reflecting  that  the 
minister  needs  Sunday  afternoon   to  himself  more  than 


116  BIOGRAPHICAL. 

any  other  hours  of  his  Hfe.  This  is  the  rule:  of  course 
there  may  be  many  exceptions. 

"These  remarks  will  not  apply  to  itinerant  preachers. 
In  the  first  place,  by  traveling,  they  attain  to  that  degree 
of  health  and  strength,  that  speaking  does  not  weary 
them;  and  in  the  next  place,  they  usually  repeat  sermons 
on  subjects  with  which  they  are  perfectly  fa.ntiiliar,  and 
hence  require  no  time  for  meditation  before  preaching — 
unlike  the  settled  minister,  who  must  always  seek  to  speak 
on  a  new  subject,  or  in  soxne  different  manner.  Conse- 
quently, visitors  do  not  disturb  them  in  either  respect. 

"  Besides,  the  traveling  preacher  desires  to  extend  his 
acquaintance  among  the  believers;  and  the  time  between 
the  hours  of  preaching  may  be  the  only  opportunity  af- 
forded him  of  doing  so. 

"  And  added  to  all  that,  inquirers  after  truth  frequent- 
ly wish  to  see  the  preacher,  and  ask  questions,  and  gain 
information  to  be  gained  by  them  in  no  other  way. 
Hence,  the  conversation  in  such  cases  is  likely  to  be  of  a 
religious  character,  and  consequently  not  improper  or  un- 
profitable for  Sunday. 

"None  of  these  reasons  can  be  given,  as  a  general 
thing,  for  visiting  the  regular  pastor  on  that  day. 

"I  wish  to  conclude  with  the  remark,  that  this  article 
is  general  in  its  intention:  it  has  personal  allusion  to  no 
particular  individual,  living  or  dead." 

He  was  now  drawing  near  the  close  of  his  earthly  ca- 
reer. "  The  time  of  his  departure  was  at  hand."  "  Man, 
born  of  a  woman,  is  of  few  days  and  full  of  trouble.  He 
cometh  forth  like  a  flower,  and  is  cut  down;  he  fleeth  also 
as  a  shadow  and  continueth  not.  His  days  are  determin- 
ed, the  number  of  his  months  are  with  thee,  thou  hast  ap- 
pointed his  bounds  that  he  can  iiol  pass."    Job  xiv. 

He  continued  to  write  for  his  favorite  Star,  till  the 
close  of  life.     In  the  number  for  December  23  he  had  an 


BIOGRAPHICAL.  117 

article  headed,  "  The  last  time."  In  the  next  number, 
Dec.  30,  he  published  a  piece  headed,  "  The  death-bed 
CONVERSION  ARGUMENT,"  in  whicli  he  attempted  to  show 
that  death  bed  renunciations  proved  nothing.  While  the 
protestant  urges  them  against  the  truth  of  XJniversalism,  the 
Roman  Catholic  in  turn  levels  the  same  argument  against 
the  protestant  church.  Hence,  it  is  manifest  that  argu- 
ments drawn  from  such  a  source  cannot  be  relied  upon. 
In  the  Star  of  January  6,  1849,  the  day  on  which  he  was 
called  away,  several  of  his  editorials  appeared;  one 
showing  that  there  is  "  No  fear  in  love,"  founded  on  1 
John  iv.  18.  Another,  headed,  "The  tioo  foundations," 
which  is  commended  to  the  candid  reader. 

"Near  the  close  of  his  sermon  on  the  mount,  the  Sa- 
vior said,  '  Therefore,  whosoever  heareth  these  sayings  of 
mine,  and  doeth  them,  I  will  liken  him  unto  a  wise  man, 
which  built  his  house  upon  a  rock.  And  the  rain  descend- 
ed, and  the  floods  came,  and  the  winds  blew,  and  beat 
upon  that  house,  and  it  fell  not;  for  it  was  founded  upon 
a  rock.  And  every  one  that  heareth  these  sayings  of 
mine,  and  doeth  them  not,  shall  be  likened  unto  a  foolish 
man,  which  built  his  house  upon  the  sand:  And  the  rain 
descended,  and  the  floods  came,  and  the  winds  blew,  and 
beat  upon  that  house;  and  it  fell,  and  great  was  the  fall 
of  it.'     Matt.  7-.  24-5-7-8. 

"  This  strong  metaphorical  language  well  represents  the 
strength,  stability  and  safety  of  the  good  man.  Thus  the 
passage  expresses  a  general  truth;  as  all  of  us  may  know 
by  observation,  as  well  as  by  experience,  of  one  kind  or 
other. 

"  But  it  is  probable  from  the  preceding  verses  that  the 
Savior  intended  his  words  to  apply  immediately  to  his 
hearers.  By  following  his  prophetic  words,  they  would 
escape  the  storm  of  calamities  impending  over  their  heads; 
but  if  not,  they  would  fall,  and  great  would  be  their  fall. 


118  BIOGRAPHICAL. 

And  how  true  to  the  letter  did  every  sentence  prove  to  be! 
How  perfectly  fulfilled  every  prophetic  word  of  Jesus! 
Every  one  who  believed  and  obeyed  the  Great  Teacher 
found  himself  established  upon  a  rock,  and  unharmed  by 
the  terrible  storm  that  ere  long  beat  upon  the  doomed  na- 
tion; while  every  disbeliever  was  overwhelmed  in  ruin. 

"  This  lanffuao-e  also  well  describes  the  condition  of 
two  different  classes  at  the  present  time,  in  some  thing 
probably  not  designed  by  the  Savior  as  the  proper  mean- 
ing of  the  passage. 

"  There  are  those  Avho  place  all  their  hopes  of  a  blessed 
immortality  of  life  on  the  goodness  and  love  of  God,  and 
not  on  their  own  merits.  For  their  future  salvation,  their 
confidence  is  wholly  in  God,  and  not  in  themselves.  Thus 
do  they  build  upon  a  rock — the  rock  of  ages.  No  storm 
or  flood  can  remove  them  from  their  solid  foundation;  for 
they  know  that  the  divine  love  is  almighty,  unchangeable, 
and  eternal. 

"On  the  other  hand  there  are  those  who,  although  they 
profess  to  depend  on  God's  mercy  for  salvation,  believe 
that  they  can  not  be  saved  unless  they  do  something 
themselves  towards  effecting  their  final  salvation!  How 
easily,  how  quickly  they  may  forfeit  it!  Then  do  they 
not  build  on  the  '  sand',  and  easily  fall  into  a  feeling  of 
discouragement  or  despair,  if  adverse  storms  or  floods 
rage  around  them? 

"  How  firm,  therefore,  is  the  hope  of  the  Universalist! 
hoAv  variable  and  uncertain  is  the  hope  of  the  partiahst. 
That  this  is  true,  I  appeal  for  proof  to  the  frequent  ex- 
pressions of  doubt  as  to  their  final  destinj^  that  fall  from 
the  lips  of  thousands  of  partialists:  their  lamentations  over 
their  unfaithfulness,  with  the  confession  that  if  they  should 
die  so  they  would  go  to  hell;  their  dread  of  death,  over  and 
above  the  natural  instinctive  dread  of  death;  their  fre- 
quent exclamation  that  they  '  would  give  Avorlds'  if  they 


BIOGRAl'IlICAL.  119 

could  be  sure  of  their  salvation,  etc.  This  is  because  they 
build  so  much  upon  the  '  sand.' 

"It  may  be  replied  that  many  of  this  class  are  in  pos- 
session of  an  unwavering  hope,  without  a  fear  of  losing- 
heaven.  True.  But  hoAV  do  they  attain  to  that  triumph- 
ant state?  By  losivg  ail  dejundence  on  thenifsel  ves  and  their 
good  icorks,  andj)ntling  tlieir  cullre  tru&t  in  their  Almighty 
Father. 

"  I  never  heard  of  a  man  dying  happy,  pleading  his  own 
merits  or  Avorks  as  the  ground  of  his  hope  of  salvation. 
It  is  always  God  and  Christ,  the  Father  and  Savior,  in 
whom  they  declare  rests  all  their  hope  of  future  glory. 
Then  and  there  they  built  on  a  rock, — virtually  becoming 
Universalists,  so  far  as  the  grounds  of  their  salvation  are 
concerned. 

"Every  body  has  heard  of  the  dying  declaration  of  Dr. 
Wilbur  Fisk,  one  of  the  most  learned  and  intellectual 
men  the  Methodists  ever  possessed;  who  exclaimed  in 
view  of  his  approaching  death,  '  I  reckon  my  good  works 
worth  nothing;  I  rely  for  my  salvation  wholly  on  the 
mercy  of  God.'  These  were  his  words;  or  substantially 
his  meaning.  And  who  has  not  heard  of  the  quaint  ex- 
clamation of  another  eminent  divine?  who  cried  out,  as 
he  saw  death  near,  '  I  will  throw  my  good  works  over- 
board, and  swim  to  heaven  on  the  plank  of  free  grace!' 

"  It  is  plain,  therefore,  that  those  who  put  their  sole  and 
entire  tmst  in  the  love  of  their  heavenly  Father,  '  build 
on  a  rock';  while  those  who  make  their  immortal  destiny 
depend  at  all  on  themselves,  '  build  on  the  sand.'  May 
each  reader  apply  the  subject  to  himself!  " 

And  the  closing  article  is  entitled  "The  Last.  Time," 
giving  the  substance  of  Dr.  Adam  Clarke's  criticisms  on 
that  phrase  as  it  occurs  in  the  New  Testament.  It  was 
truly,  to  our  brother,  the  last  time;  for  on  the  morning  of 
the  day  on  which   the  paper  Avas   issued,  he  was  called 


120  BIOGRAPHICAL. 

home  to  rest  above.     And  thus,  in  the  soothing  words  of 
the  poet  may  Ave  say: — 

"  Thou  art  gone  to  the  grave;  but  we  will  not  deplore  thee; 

Though  sorrows  and  darkness  encompass  the  tomb; 
The  Savior  has  passed  through  its  portals  before  thee; 

And  the  lamp  of  his  love  is  thy  guide  through  the  gloom. 

Thou  art  gone  to  the  grave;  wc  no  longer  behold  thee, 
Nor  tread  the  rough  paths  of  the  world  by  thy  side: 

But  the  wide  arras  of  nicrey  are  sjiread  to  enfold  thee, 
And  sinners  may  hope,  since  the  Savior  hath  died. 

Thou  art  gone  to  the  grave,  and  its  mansion  forsaking. 
Perchance  thy  weak  spirit  in  doubt  lingered  long; 

But  the  sunshine  of  heaven  beamed  bright  on  thy  waking. 
And  the  sound  thou  didst  hear  was  the  seraphim's  song. 

Thou  art  gone  to  the  grave;  but  we.  will  not  deplore  thee: 
Since  God  was  thy  refuge,  thy  guardian,  thy  guide; 

He  gave  thee,  he  took  thee,  and  he  will  restore  thee; 
And  death  has  no  sting,  since  the  Savior  hath  died." 

AN   ACCOUNT   OF    HIS   DEATH,   THE    FUNERAL   EXEKCISES,   AND 
REMARKS    BY   BRS.   EMERSON    AND   6URLEY. 

"  We  are  called  upon  to  make  the  solemn  announce- 
ment this  week,  that  Br.  E.  M.  Pingree  is  dead.  He  de- 
parted this  life  January  6th,  at  4  o'clock,  A.  M.  The  par- 
ticulars connected  with  his  last  hours,  and  the  funeral  ser- 
vices, are  given  in  the  following  letter  from  Br.  Emerson. 

"  '  Br.  Gurley, — It  becomes  my  painful  duty  to  inform 
you  that  the  long  expected  event  has  occurred;  our  be- 
loved and  faithful  brother,  Enoch  Merrill  Pingree,  has 
gone  to  his  immortal  home.  Though  his  death  was  look- 
ed for  by  nearly  all  as  an  event  likely  to  happen  at  any 
moment,  yet  his  departure  was  so  very  sudden  that  it 
seems  to  us  more  like  a  dream  than  a  reality.  Last  Fri- 
day morning  (the  5th  inst.,)  I  met  him  on  the  street;  he 
seemed  uncommonly  cheerful,  stopping  to  communicate  to 
me  a  project  he  was  about  to  execute,  anything  but  con- 
scious that  his  mortal  career  was  so  near  its  close.     In 


BIOGRAPHICAL.  121 

the  afternoon  of  the  same  clay  he  went  to  market,  and 
was  strong  enough  to  carry  his  load  home  without  unu- 
sual fatigue.  The  next  morning,  some  time  before  day- 
break, the  family  with  which  I  board,  and  myself,  were 
aroused  with  the  startling  annunciation  that  Br.  Pingree 
was  dying!  I  hastened  to  his  house  with  all  possible 
speed,  anxious  to  see  him  before  he  died,  and  hear  his 
last  words;  but  on  entering  his  room  I  found  him  in  his 
bed,  a  corpse! 

'  It  seems  from  all  that  we  can  gather  from  Mrs.  Pin- 
gree,— who  is  so  affected  with  the  event  as  to  be  unable 
to  give  us  any  deiinite  information, — that  about  four 
o'clock  on  Saturday  morning  "Br.  Pingree  called  for  water, 
and  before  his  wife  was  able  to  hand  him  the  same,  raised 
his  head  and  vomited  a  large  quantity  of  blood  and  lungs 
and  fell  back  into  his  sleeping  position,  dead.  Mrs.  P. 
has  once  said  that  he  called  for  salt  instead  of  Avater,  and 
did  not  speak  afterwards;  she  has  also  said  that  he  said  to 
her  that  he  was  bleeding  at  the  lungs  and  that  all  was 
over  with  him.  But  such  is  her  agitated  state  of  mind 
that  she  is  probably  unconscious  of  what  she  states.  The 
probability  is  that  after  his  first  request  he  never  spoke. 
His  funeral  took  place  on  Sunday,  the  day  following  his 
death,  at  2  o'clock.  The  services  were  conducted  in  the 
Universalist  Church;  the  coffin  containing  his  remains  was 
placed  before  the  pulpit  in  which  he  had  so  often  stood, 
and  whence  he  had  so  faithfully  preached.  The  house 
Avas  crowded  with  the  concourse  of  people  in  attendance, 
and  an  immense  number,  utterly  unable  to  gain  entraiice 
at  all,  thronged  the  yard  and  sidewalk  in  front  of  the 
church.  The  weather  was  quite  disagreeable  as  it  snowed 
very  fast;  but  still  the  friends  who  were  unable  to  gain  an 
entrance,  patitnly  awaited  tiie  conclusion  of  the  service. 
The  fraternities  of  Masons,  Odd  Fellows  and  Sons  o 
Temperance,  were  all  represented  in  the  audience,  b 
11 


122  BIOGKAIHICAL. 

lai'ge  delegations  from  their  several  lodges  and  divisions. 
The  order  of  services  was  as  follows:  1,  An  appropriate 
voluntary  by  the  choir;  2,  reading  a  portion  of  the  15th 
chapter  of  1  Corinthians  by  the  writer;  3,  an  appropriate 
hymn;  4,  a  fervent  and  Catholic  prayer  by  the  Unitarian 
clergyman  of  this  city,  the  Rev.  Mr.  Hey  wood;  5,  anoth- 
er appropriate  hymn;  6,  an  address  by  the  writer,  in  which 
the  prominent  characteristics  of  our  departed  brother  were 
briefly  considered  and  presented  as  worthy  examples;  7,  a 
voluntary  by  the  choir. 

'  The  services  throughoat,  so  far  as  becomes  me  to  speak, 
were  bighly  appropriate,  according  strictly  with  the  solem- 
nity of  the  occasion.  The  prayer  offered  by  Rev.  Mr. 
Heywood,  I  should  be  glad  to  speak  of  in  detail,  were  it  a 
proper  subject  of  comment.  Suffice  it  to  say,  that  his 
kindness  on  the  occasion  gave  much  better  evidence  of 
the  Christian  than  of  the  sectarian;  and  certainly  it  will 
never  be  forgotten  by  the  Universalists  of  Louisville,  nor 
by  the  friends  generally  of  Br.  Pingree. 

'  After  the  conclusion  of  the  services,  or  rather  during 
the  singing  of  the  last  voluntary,  the  coffin  was  removed 
to  the  hearse.  An  immense  procession  was  formed,  not- 
withstanding the  inclemency  of  the  weather,  and  proceed- 
ed to  the  western  part  of  the  city,  the  remains  being  im- 
mediately followed  by  the  male  members  of  the  church. 
On  arriving  at  the  vault  (for  the  remains  were  placed  in 
the  vault  for  the  present)  funeral  ceremonies  were  per- 
formed over  the  body  by  the  Masons,  and  then  by  the 
Odd  Fellows,  when  it  was  placed  in  a  vault  till  such  time 
as  it  may  be  thought  expedient  to  consign  it  to  the  grave. 

*  Throughout  the  whole  services,  an  intense  interest  was 
manifested  in  all  that  was  said  and  done.  Many  members 
from  the  different  churches  in  the  city,  and  citizens  gener- 
ally were  present  and  seemed  to  be  deeply  aff'ected.  The 
very  best  of  evidence  was  given  that  oxir  faithful  brother 


BIOtiKAI'inCAL.  123 

stood  high  in  pubhc  estimation,  and  that  too  irrespective 
of  faith  or  sect.  All  seemed  to  feel,  what  is  certainly  true, 
that  a  great  man  had  gone.  I  can  hardly  realize  that  Br. 
Pingree  is  dead;  it  seems  as  if  I  must  certainly  meet  him 
in  the  coming  morning  at  the  usual  place.  My  acquain- 
tance with  him  for  the  few  months  past,  has  been  very 
intimate;  and  the  conviction  I  formed  respecting  him,  soon 
after  my  first  acquaintance  with  him,  has  been  confirmed: 
that  those  who  knew  Br.  Pingree  best,  Avould  love  him 
most.  Vigorous  as  one  would  naturally  suppose  his  mind 
to  be  from  reading  his  writings,  it  is  his  conversation  after 
all  that  showed  the  man.  But  my  design  at  present  is 
not  to  eulogise.  Suffice  it  for  this  connection  to  say,  that 
he  was  a  strong  and  a  good  man.  He  had  a  comprehen- 
sive mind  and  a  pure  heart;  his  professions  were  sincere; 
his  integrity  was  spotless;  and  his  faithfulness  in  acting 
up  to  his  sense  of  duty  worthy  of  imitation.  May  all 
who  are  especially  aftlicted  by  our  brother's  departure, 
reflect  that  he  has  simply  gone  home  where  they  Avill  final- 
ly meet  him,  and  from  this  reflection  may  they  derive  all 
needed  strength  and  consolation.  And  may  all  who  knew 
him  be  profited  by  his  bright  example. 

Fraternally  yours,  Geo.  H.  Emerson. 

Louisville,  Jan.  8,  1849.'" 

"We  received  the  news  of  his  death  by  Telegraph,  but 
as  the  dispatch  did  not  reach  us  till  after  the  departure  of 
the  Mail  Boat,  and  we  could  find  no  other  boat  going- 
down  to  Louisville  on  Saturday,  we  were  denied  the  mel- 
ancholy privilege  of  attending  his  funeral.  Although  he 
has  been  ill  about  one  year,  and  during  the  last  six  months 
evidently  declining  with  the  consumption,  the  news  of  his 
departure  greatly  surprised  us.  We  saw  him  three  weeks 
ago,  and  he  then  thought  that  his  health  was  improving; 
and  only  a  few  days  since  he  wrote  us  a  letter  that  he 


124  BIOGRAPHICAL. 

Still  had  hopes  of  recovery.  The  flattering  character  of 
his  disease  deceived  him  as  it  has  thousands  of  others. 
Still,  he  was  prepared  for  his  departure,  and  had  carefully- 
arranged  his  business  to  that  end. 

"The  announcement  of  his  death  will  carry  deep  sorrow 
to  thousands  of  hearts,  for  he  was  admired  and  loved  for 
his  work's  sake  by  tens  of  thousands  who  nerer  saw  his 
face;  but  to  the  writer  who  was  associated  with  him  as  an 
editor  and  confidential  friend  more  than  ten  years,  his  de- 
parture has  caused  a  bitter  pang.  We  cannot  realize  that 
he  is  gone;  and  still,  when  we  contemplate  the  reality,  a 
feeling  of  desolation  and  loneliness  creeps  over  our  heart; 
and  we  are  forced  to  exclaim,  O  the  uncertainty  of  human 
life  and  human  prospects!  '  Man  that  is  born  of  a  woman 
is  of  few  days,  and  full  of  trouble.  He  cometh  forth  like 
a  flower,  and  is  cut  down;  he  fleeth  also  as  a  shadow,  and 
continueth  not.' 

"  Br.  Pingree  was  a  native  of  New  Hampshire.  When 
the  writer's  acquaintance  commenced  with  him,  which  was 
in  1835,  he  was  a  resident  of  Methuen,  Mass.  At  that 
time  he  taught  a  class  in  a  Presbyterian  or  Congregation- 
al Sunday  School,  and  Avas  remarkable,  considering  his 
age,  for  gravity  and  correct  deportment.  In  sentiment  he 
Avas  a  Universalist;  and  when  I  commenced  preaching  in 
Methuen  he  became  a  member  of  my  congregation.  He 
was  a  regular  correspondent  of  the  Boston  Trumpet,  and 
young  as  he  was,  attracted  considerable  attention  by  his 
articles  which  appeared  in  that  paper. 

"Not  long  after,  he  entered  Newbury  Academy,  an  in- 
stitution under  the  patronage  of  the  Methodists,  where  he 
studied  something  like  two  years;  and  some  of  his  fellow 
students  have  told  us  that  a  more  faithful  student  proba- 
bly never  entered  its  doors.  In  industry  and  close  atten- 
tion to  his  books  he  was  excelled  by  no  one;  and  up  to 
the  period  of  his  late  illness  he  was  always  a  careful  and 


BIOGRAPHICAL.  126 

close  student.  Very  few  preachers  who  had  passed 
through  a  college  course  Avere  his  superiors  in  general  in- 
information  and  critical  knowledge. 

"  Soon  after  leaving  the  Seminary  he  commenced 
preaching  Universalism;  he  delivered  a  few  sermons  in 
New  England,  and  then  left  for  the  State  of  Ohio.  His 
first  permanent  stopping  place  Avas  Springfield,  Clarke 
Co.,  where  he  taught  school,  and  occasionally  delivered  a 
few  sermons.  This  was  in  the  winter  of  1 837;  and  the  fol- 
lowing spring  he  commenced  writing  for  the  Star  in  the 
West;  and  from  that  period  to  the  present,  nearly  every 
number  has  contained  something  from  his  ready  pen.  He 
has  stood  with  us,  shoulder  to  shoulder,  in  the  defence  of 
our  common  cause,  more  than  ten  years;  and  those  who 
have  read  our  paper,  know  very  well  that  he  was  an  in- 
teresting, correct  and  critical  writer — a  writer  of  extensive 
and  commanding  influence,   and  superior  abilities. 

"  During  his  ministry  he  had  a  number  of  puplic  de- 
bates on  the  subject  of  Universalism  and  Endless  Punish- 
ment; but  the  five  principal  ones  were  held  with  Rev.  J. 
B.  Walker  in  Montgomery,  Ohio;  David  Fisher,  in  Beth- 
el; Rev.  Mr.  Blackwell  in  Memphis  Tennessee;  Dr.  Rice 
in  Cincinnati,  and  Rev.  Mr.  Waller  in  Warsaw,  Ky.  The 
last  two  were  taken  down  by  a  stenographer,  and  pub- 
lished— each  making  a  good  sized  volume.  In  all  these 
his  success  was  such  as  reflected  honor  upon  himself  and 
the  denomination  whose  sentiments  he  defended. 

"  He  preached  in  Cincinnati  one  year,  was  the  pastor 
of  the  Montgomery  Society  for  a  considerable  period,  and 
has  been  the  pastor  of  the  Louisville  Church  five  years. 
He  journeyed  a  good  deal  in  the  early  part  of  his  ministry, 
and  averaged  nearly  a  sermon  a  day  while  traveling.  In 
few  words,  he  was  the  very  personification  of  industry — 
never  weary,  never  discouraged  by  toils  or  difficulties. 
"  But,  we  can  not  say  too  much  in  his  favor  as  a  man  and 


126  BIOGRAPHICAL. 

a  Chi'istian.  During  the  period  before  specified  I  was  as 
intimate  with  him  as  I  could  have  been  with  my  own 
brother  in  the  llesh;  I  had  more  or  less  business  transac- 
tions with  him,  and  was  familiar  with  his  manner  of  man- 
aging his  affairs,  and  I  bear  this  testimony  of  him:  I  nev- 
er met  a  purer  minded  man  in  all  my  life;  I  never  saw  on 
his  part  even  an  appearance  of  any  thing  like  meanness; 
but  every  act  of  his  life  appeared  to  be  dictated  by  a  love 
of  the  right  and  the  good.  In  his  business  affairs  he  was 
punctual  and  correct.  For  many  years  he  sent  all  his 
earnings  (after  paying  his  own  necessary  expenses)  to  his 
aged  father  who  was  in  ill  health,  and  to  his  mother. 
Nothing  seemed  to  give  him  more  pleasure  than  to  assist 
his  parents;  and  he  voluntarily  and  with  pleasure  said  to 
them,  *  As  long  as  I  live  and  have  health,  you  shall  not 
want  for  the  comforts  of  life.'  What  a  commentary  upon 
his  character  as  a  disciple  of  him  who  went  about  doing 
good!  No  wonder  he  lived  respected,  and  died  universal- 
ly lamented,  for  a  man  who  exhibits  his  sterling  princi- 
ples by  such  acts  must  always  be  esteemed  by  the  Avise 
and  good. 

"It  may  not  be  out  of  place  to  say  here,  that  he  kept  his 
life  insured  seven  years  in  favor  of  his  wife.  He  never 
expected  to  be  worth  any  considerable  amount  of  proper- 
ty— he  did  not  seek  for  it;  and  hence  he  thought  it  his 
duty  to  make  somfe  little  provision  for  his  family  in  case  of 
his  death.  This  thoughtfulness  on  his  part,  corresponds 
with  his  Avhole  course  of  life. 

"  He  has  left  a  wife  and  two  children  to  deplore  his  ear- 
ly loss.  May  God  bless,  sustain  and  comfort  them;  and 
be  their  shield  and  sure  defence  in  all  coming  time!  They 
have  the  warm  sympathies  of  thousands  who  never  saw 
them. 

"The  Society  in  Louisville  generously  continued  Br.  Pin- 
gree's  salary,  notwithstanding  his  sickness,  for  which  they 


BlOGii.VPJlICAL.  127 

will  have  their  reward.  A  people  who  act  thus  Christian 
like  cannot  fail  of  prosperity;  and  now  that  he  is  gone,  it 
will  be  a  great  pleasure  for  them  to  reflect  that  they  help- 
ed to  smoothe  his  way  to  the  tomb. 

"We  have  been  called  to  part  with  a  noble  and  self-sac- 
rificing preacher.  In  his  death  our  denomination  has  not 
only  lost  one  of  its  ablest,  but  one  of  its  most  efficient 
ministers.  One  of  the  most  brilliant  lights  in  the  west 
has  gone  out;  one  of  the  strong  men  of  our  Zion  has  been 
cut  down;  and  where  shall  we  look  for  another  like  him? 
We  hear  these  questions  asked  on  every  hand;  but  we 
cannot  answer  them. 

"The  two  men  with  Avhom  we  were  longest  and  most  in- 
timately associated  in  the  work  of  the  ministry,  in  the 
west,  now  quietly  sleep  in  the  arms  of  death — Brs.  Geo. 
Rogers  and  E.  M.  Pingree.  We  formed  a  trio  at  a  time 
when  Universalism  was  comparatively  new  here;  and  w-e 
worked  together  in  harmony  and  love.  But  only  one  of 
that  little  band  is  left;  and  how  long  he  may  stand  as  a 
watchman  upon  the  walls  of  Zion,  God  only  knoweth.  In 
the  events  that  are  past  he  is  made  to  realize  the  impor- 
tance of  that  inspired  declaration,  '  Set  your  affection  on 
things  above,  not  on  things  on  the  earth.'  Heaven  help 
us  all  to  live  as  we  would  wish  to  die!" 

BR.    PINGREE    AS    A    THEOLOGIAN. 

Having  traced  (he  history  of  our  brother  from  his  ear- 
liest youth  to  manhood  and  to  his  final  rest,  it  has  been 
judged  advisable  now  to  present  a  series  of  valuable  and 
instructive  articles,  from  his  faithful  pen  which  show  his 
wide  range  of  thought  and  investigation.  He  was  by  no 
means  a  man  of  "one  idea";  but  on  the  contrary  he  aim- 
ed to  qualify  himself  for  every  emergency  of  human  life 
by  the  most  patient  and  laborious  investigations.  No  man 
was  ever  more  ready  and  happy  to  obey  the  injunction  of 


128  BIOGRAPHICAL. 

the  apostle  to  the  letter,    "  Prove  all  Ihings."      To  do 
this  faithfully  and  independently  was  his  meat  and  drink. 

The  matter  here  presented  is  taken  from  a  manuscript 
book  entitled  "  Controversial  Theologij,"  in  the  prepara- 
tion of  which  he  spent  much  time  and  employed  much 
learned  criticism.  In  fact  it  may  be  regarded  as  embrac 
ing  the  substance  of  his  faithful  investigations  on  disputed 
points  in  theology  during  his  active  life. 

His  familiar  friends  will  not  fail  to  appreciate  these  sub- 
jects, while  they  behold  his  fervor  of  soul,  apt  illustration 
and  depth  of  argument.  I  give  way  that  my  readers  may 
have  the  benefit  of  his  intelligent  labors. 

It  might  be  beneficial  to  some  minds,  were  I  to  carry 
out  and  complete  the  arguments,  the  outlines  of  which  are 
given.  But  it  has  been  thought  best  to  give  the  frame- 
work, and  then  the  reader  can  exert  his  own  ingenuity  in 
perfecting  the  reasoning. 

THE    JUDGMENT. 

Where!  when?  SfC.  On  the  earth — during  this  life — 
"  according  to  works." 

Arguments  aside  from  the  Bible.  1.  Analogy  of 
all  human  governments — civil — parental,  school,  &c. 
During  progress  of  the  government.  Immediate  trial  is 
best.  How  is  it  under  the  divine  government?  (1,)  Ad- 
am; (2,)  Cain,   (3,)  Sodom;  (4,)  house  of  Israel. 

So  now  with  Christ — his  judgment  is  during  his  reign; 
7wt  at  its  end.  This  is  the  grand  mistake  of  the  theologi- 
cal world.  See  Dan.  vii.;  with  1  Cor.  xv.  2.  This  meth- 
od is  best  for  effectiveness  in  restraining  men — useless  after 
the  period  when  men  are  allowed  to  do  good.  3.  For  ex- 
ample: Lost,  if  put  off  to  end  of  all  things.  4.  Divine 
punishments  succeeding  the  judgment  are  remedial.  Xot 
so  with  endless  consequences.  No  afterwards  to  endless. 
5.  "  Accordiiifj  to  VfO'R.Ksy  This  is  not  possible  by  the 
common   scheme  of    punishment.      Were   David,   Peter, 


BlOGKAPllICAL.  129 

and  Paul,  reAvarded  "  according  to  works,"  if  the  common 
doctrine  be  alloAved?  6.  Men  are  punished  here.  Before 
judgment?-!  Intermediate  hell! — Cain,  Sodom,  Egypt, 
Jews,  etc.;  thousands  of  years  toi'ment  before  judgment! 
Do  our  civil  courts  hang,  then  try,  and  judge!  David 
and  Jonah  in  hell  before  judged?  Heb.  ii.  2,  "  Every 
transgression  and  disobedience  received  a  just  recompence 
of  reward."  Prov.  xi.  31,  ''The  righteous  shall  be  re- 
compensed in  the  earth:  much  more  the  wicked  and  the 
sinner."  7.  With  endless  consequences  as  the  reward  of 
sin,  necessity  of  escape;  hence  licentious;  because  men  sin 
with  impunity  Apply  this  mode  of  government  to  civil 
courts.  8.  With  endless  consequences  of  evil,  opposed  to 
Bible  doctrine  of  universal  salvation.  9.  Bible  in  speak- 
ing of  resurrection  says  nothing  of  a  judgment.  10. 
Speaking  of  judgment  the  Bible  says  nothing  of  the  resur- 
rection of  the  literally  dead.  This  fact  should  be  kept  in 
mind.  11.  According  to  partialism  men  never  "receive 
according  to  works": — if  they  did  the  punishment  would 
cease.  Mark  that!  12.  With  an  endless  hell,  for  the 
wicked — no  justice.  The  boy  stealing  an  apple,  goes  to 
the  same  hell  with  the  parricide  and  pirate! — and  such 
like  cases.  13.  Common  partialist  view,  with  repentance, 
etc.,  saves  the  worst  men,  and  damns  the  best!  Cases — 
murderer  and  victim! 

Bible  Proofs  of  Judgment  in  this  life. — I.  Of  God. 
1.  Ps.  Iviii.  11,  "God  judgeth  in  the  earth."  2.  Ps.  ix. 
16.  "Lord  knoAvn  by  judgment  which  he  executeth." 
3.  Ps.  xcvi.  10-13.  "  Cometh  to  judge — rejoice." 

II.  Of  Christ. — Old  Testament  prophecies.  1.  Isa. 
xlii.  1-4,  "Set  judgment  in  the  earth."  2.  Isa.  ii.  1-5. 
3.    So   Micah  iv.    1-4.      4.    Jer.  xxiii.   5,  6.     5.    Ps.  ex. 

Fulfilment  in  New  Testament,  of  Old  Testament  proph- 
ecies.—  1.  John  V.  22,    "  Father  (now)  judgeth  no  man; 
committeth  all  judgment  to  the  Son."     2.    John  ix.  39, 
12 


130  BIOGRAPHICAL. 

"  For  judgment  I  am  come,"  etc.  3.  1  Cor.  xv.  compare 
with  Dan.  vii.  Close  of  reign; — hence,  of  judgment — all 
finished.  4.  John  xii.  31.  "  Now  is  the  judgment  of  this 
world."  5.  Heb.  xii.  22-24.  '-Are  come — to  judge  of 
all."  6.  Called  "day  of  the  Lord."  When?  See  Acts 
ii.  16,  21,  Mai.  iv.  5.  7.  Rev.  xiv.  6,  7.  "Hour  of 
judgment  is  come;" — yet  gospel  was  preached,  etc.,  after- 
wards. 8.  Matt.  xix.  27,  28,  and  Luke  xxii.  25-30. 
Christ  appointed  the  apostles  as  Judges,  on  twelve  thrones, 
as  he  on  his  throne.  Did  they  exercise  this  while  livingl 
See  1  Cor.  v.,  with  2  Cor.  ii. — usurped  authority?-! 

III.  Facts.  1.  Ezek.  xxxvi.  19,  "According  to  do- 
ings I  judged  them."  2.  Rev.  xiv.  6,  7,  "  Hour  of  judg- 
ment is  come"  (as  akeady  quoted.)  3.  So  1  Pet.  iv.  17, 
"  For  the  time  is  coine  that  judgment  must  begin,  etc.  4. 
1  Cor.  v.,  with  2  Cor.  ii. 

Partialist  Bible. — Arguments  that  are  supposed  to 
favor  the  idea  of  future  judgment. 

1.  Acts  x.  42.  Jesus  "ordained  of  God  to  judge  the 
quick  and  dead."  2  Tim.  iv.  1.  "Judge  the  quick  and 
dead  at  his  appearing  and  kingdom."  1  Pet.  iv.  5. 
"  Ready  to  judge  the  qidclc  and  dead."  Who?  Eph.  ii. 
1.  "And  you  hath  he  qxiickene.d."  1  Pet.  iv.  6,  "  Gos- 
pel preached  to  the  dead — judged,"  etc.  When?  "  At 
appearing  and  kingdom."  "Ready."  2.  Matt.  xii.  41, 
et  al.  "  Men  of  Nineveh  and  Queen  of  the  South  rise  up 
in  judgment,"  etc.  (Paige  89.)  3.  Matt.  x.  15;  xi.  22, 
"'M.ore  tolerable,  e\c.  See  Luke  x.  11-14.  "That  day 
— kingdom  wiyA."  (Paige  61.)  4.  Matt.  xii.  36.  Every 
idle  word — dtij  oi  judgmei/t."  Will  Moses,  David,  Isai- 
ah, and  Paul  receive  after  death  for  every  idle  word. 
This  is  not  believed.  (Paige,  61.)  5.  Acts  xxiv.  25. 
Paul  reasoned  of  righteousness  and  judgment  to  come." 
Necessarily  yet  "to  come,"  or  after  death?  (Paige, 
205-6.)     6.  So  also  John  xvi.  8,   "  Reprove  the  world  of 


BIOGRAPHICAL.  131 

sin,  righteousness  and  judgment."  Succeeding  context. 
7.  Heb.  .X.  27,  "  Certain  fearful  looking  for  of  judgment," 
etc.  After  death?  (Paige, 274-8.)  8.  Eccle-s.  xi.  9;  xii. 
14.  "Bring  ....  into  judgment."  9.  2  Peter  ii.  9, 
"Reserve  the  unjust  unto  the  day  of  judgment."  (Paige, 
61.)  10.  Heb.  vi.  1,2,  "Leaving  principles — eternal 
judgment."  Paige,  266-9.  11.  Rom.  ii.  16,  "Judge 
secrets — in  the  day, — according  to  Gospel."  Explanation: 
Cor.  xiv.  25,  "Secrets  made  manifest  andi  judged.'''  Heb. 
iv.  12,  13,  "Word  of  God — discerner  of  thoughts,"  etc. 
Apply  our  general  views.  (Paige,  209.)  12.  Matt.  xxv. 
— 2  Thess.  i., — 2  Pet.  iii.  and  Rev.  xx.  13.  John  xii. 
48,  "  Word  judge  at  last  day,"  with  Jude  6,  '•  Reserved 
to  judgment  of  great  day."  Explanation:  (1)  Can  the 
period  after  world  gone,  sun  fled,  etc.,  (Rev.  20,)  be  call- 
ed last  day?-!  First  of  eternity.  (2)  Acts  ii.  16,  20; 
Joel,  "  last  days — great  diHj,"  etc.  "  77«'i-,"  [then.]  3. 
Mai.  iv.  6,  "  Send  ^^/;'a/i  i^ore  that,"  etc.  (4)  1  John 
ii.  18,  "It  is  the  last  time."  14.  2  Cor.  v.  10,  "We 
must  all  appear,"  etc.  Explanation:  (1)  Proper  render- 
ing, confirms  our  views.  (2)  "Manifest"  in  next  verse, 
for  "appear"  in  this.  (3)  On  "judgment  seat"  in  the 
kingdom,  as  already  proved  and  illustrated.  (4)  "  Ac- 
cording to  what  he  hath  done,  good  or  bad."  Will  Paul, 
David  and  Peter  receive  for  "  bad"  deeds  in  eternity?-! 
(5)  1  Cor.  xiv.  25,  "Judged,  secre/s  ?rta«?/e.s^,"  etc.  Heb. 
iv.  13,  "  Every  creature  manifest,"  etc.  (6)  According  to 
orthodoxy,  7iever  receive  according  to  works;  if  so,  the 
punishment  would  cease!  Mark  that!  15.  Acts  xvii.  30, 
31,  "  Appointed  a  day  to  judge  the  world."  Explanation: 
( 1 )  Apply  principles  and  facts  already  established,  of 
Christ's  judging  during  his  reign,  in  his  kingdom.  (2) 
The  "day";  Gospel  "day,"  under  "Sun  of  righteous- 
ness"; or  a  particular  period,  in  time.  [In  eternity  is  it 
"a  day?" — ]      Proofs:     Acts  ii.   16-21;    Joel's   "great 


132  BIOGRAPHICAL. 

day";  Mai.  iv.  5;  John  viii.  56,  "Abraham  rejoiced  to 
see  my  [Christ's]  day";  Prov.  iv.  lb,  "  Shineth  more 
and  more  unto  ihe  perfect  day";  Mai.  iii.  2,  iv.  1,  "Day 
of  coming — burn,"  etc.;  John  ix.  4,  "I  must  work  while 
it  is  rf«y";  Rom.  xiii.  12,  "Day  at  hand";  2  Cor.  vi.  2, 
"Now  day  of  salvation";  Eph.  iv.  30,  "Day  of  redemp- 
tion"; Heb.  iv.  7,  8,  "Day — to-day";  1  Cor.  v.  5,  "Day 
of  the  Lord," — and  other  places.  16.  Heb.  ix.  27,  28, 
"Appointed  once  to  die,  after  this,  judgment."  (Common 
reading — "allmen."  Explanation:  (1)  Proper  transla- 
tion. (2)  Context — preceding  and  succeeding; — especial- 
ly chapters  iv.  14-16;  v.  1-6;  vi.  19,  20;  vii.  26-28;  viii. 
4,  5;  ix.  7-28;  x.  I-IO.  (3)  Now  we  see — not  other- 
wise, the  force  of  "as" — "so."  (4)  To  illustrate,  see 
Exodus  xxviii.  15,  30;  Lev.  xvi.;  ix.  22-24,  "Bless." 
Num.  vi.  22-27, —  Tflwt  the  "blessing."  (5)  To  the 
Jews,  a  "judgment"  of  justification; — so  here,  "salva- 
tion." No  condemnation  about  it!  Ps.  xix.  (6)  Not 
"after"  resurrection; — then,  all  raised  immortal,  happy 
"in  Christ."  •  The  passage  2^J'oves  this,  if  it  refers  to  fu- 
ture hfe!  17.  2  Thess.  i.  6-9:  "  Seeing  it  is  a  righteous 
thing  with  God  to  recompense  tribulation  to  them  that 
trouble  you;  and  to  you  who  are  troubled  rest  with  us; 
when  the  Lord  Jesus  shall  be  revealed  from  heaven  with 
his  mighty  angels,  in  flaming  fire,  taking  vengeance  on 
them  that  know  not  God,  and  that  obey  not  the  Gospel  of 
our  Lord  Jesus  Christ:  who  shall  be  punished  with  ever- 
lasting destruction  from  the  presence  of  the  Lord,  and  from 
the  glory  of  his  power."  (1)  Who  troubled  the  Thess.? 
Ans.  Acts  xvii.  1-13.  (2)  Come  "mjire."  Ps.  Ixcvii. 
1-3;  Isa.  Ixvi.  15,  16;  Dan.  vii.  9-14.  (3)  When?  Ans. 
Matt.  x.  23,  "  Son  be  come."  Matt.  xvi.  27,  28:  Life 
time.  John  xxi.  20-23:  John  to  "tarry."  Dan.  vii.  9- 
14:  In  "kingdom."  Prophecies  of  Christ's  judging,  etc. 
James  v.  7,  8:  "draweth  nigh."     Rev.  i.  1,3,  7,  xxii.  10, 


BIOGRAPHICAL.  133 

20,  xii.  6,  7:  "come  quickly,"  etc.  Luke  xvii.  29-31: 
"Revealed — then  flee."  2Tim.  iv.  1:  "  Judge  at  appea?'- 
ing":  with  1  Pet.  iv.  5 — "read//  to  judge."  Heb.  x.  37, 
"Come — not  tarry."  Explain  "come,"  by  Isa.  xix.  1; 
Isa.  XXXV.  4;  Ixvi.  16;  Ps.  xcvi.  God's  "coming,"  in  Old 
Testament.  "Presence:"  Jer.  lii.  3;  2  Kings  xiii.  22,  23, 
"not  yet!"  with  Jer.  xxiii.  39,  40,  and  xxix.  10-14!  On 
meaning-  of  "  everlasting"  see  comments  on  forever,  eter- 
nal, etc,  Aulhorilies:  Hammond,  A.  Clarke,  Whitby  and 
others.  (Paige,  pp.  100-5,  249,  131-43,)  18.  2  Peter 
iii.  1-14.  On  '-last  days,"  Acts  ii.,  and  Heb.  i.  2.  On 
"day  of  judgment,"  "day  of  the  Lord,"  "  day  of  God," 
preceding  comments.  Dissolution,  changes,  burning,  etc., 
of  the  heavens,  earth,  sun,  etc.:  (1)  Joel  ii.  28-32,  with 
Acts  ii.  14-21.  (2)  Matt.  xxiv.  29-34:  "  This  genera- 
tion." (3)  Isa.  xxxiv.  3,  4:  Of  Idumea.  (4)  Isa.  xiii. 
13-15:  Of  Babylon.  (5)  Isa.  xxiv.  16-23.  (6)  Ezek. 
xxxii.  7,  8:  Of  Egypt.  (7)  Rev.  vi.  12-16,  with  Hosea 
x.  7,  8,  and  Luke  xxiii.  27-30.  Aftenoards,  "  Rocks  fall 
on  us," — and  other  things.  (8)  Hag.  ii.  6-9:  Of  Mosaic 
and  Gospel  dispensations,  and  Rev.  xxi.  1-3,  "  New 
heavens,"  etc.  Authorities:  Lightfoot,  Whitby,  A. 
Clarke,  Hammond,  Wetsins,  Wetstein,  Cappe.  (Paige, 
pp.  283-6,300-5.)  19.  Rev.  xx.  1 1-15:  "  And  I  saw 
a  great  white  throne  and  him  that  sat  on  it,  from  whose 
face  the  earth  and  the  heaven  fled  away;  and  there  Avas 
found  no  place  for  them.  And  I  saw  the  dead  small  and 
great,  stand  before  God:  and  the  books  Avere  opened:  and 
another  book  was  opened,  which  is  the  book  of  life:  and 
the  dead  were  judged  out  of  those  things  which  were 
written  in  the  books,  according  to  their  works.  And  the 
sea  gave  up  the  dead  which  were  in  it;  and  death  and  hell 
delivered  up  the  dead  which  were  in  them;  and  they  were 
judged  every  man  according  to  their  works.  And  death 
and  hell  were  cast  into  the  lake  of  fire.     This  is  the  sec- 


134  BIOGRAPHICAL. 

Olid  death.  And  whosoever  was  not  found  Avritten  in  the 
book  of  life  was  cast  into  the  hike  of  fire."  (1)  Revela- 
tion is  a  book  abounding-  in  arbitrary  figures:  "stars"; 
"lamps,"  "sea  of  glass,"  "beasts,  lion,  calf,  eagle,  cry- 
ing holy!"  "  books,  with  seals,"  "white,  pale,  red,  black 
horses,"  "angels,"  "burning  mountain  cast  into  sea," 
"smoke,"  "pit,"  "locusts,"  "thunders"  "  woman  cloth- 
ed with  sun,"  "war  in  heaven,"  etc.  Figurative  devel- 
opment of  Matt.  xxiv.  XXV.  (2)  Nigh  "at  hand."  Ch. 
i.  1,  3,  7;  xxii.  6,  7,  10,  20  "Quickly,"  etc.  (3) 
"  Throne,"  in  kino-dom,  durinc^  reig'n,  and  not  at  close.  1 
Cor.  XV.  (4)  Who  are  "the  dead?"  1  Peter  iv.  5,  6: 
"  Quick  and  dead,"  "  Gospel  preached  to  dead — judged." 
2  Tim.  iv.  1,  "judge  quick  and  dead  at  appearing." 
Eph.  ii.  1,2;  *■' were  dead."  (5)  Rev.  vi.  13-16,  chan- 
ges in  heavens,  "day  of  wrath  is  come";  xiv.  6,  "preach 
Gospel — judgment  is  come" ;  xi.  18,  "  Time  of  dead  to  be 
judged"!  (6)  Examples  of  "changes  in  heavens,"  com- 
ments. (7.)  Show  the  absurdities  from  literal  explanation 
of  the  text,  "no  place" — "sea"  afterwards — dislindion  of 
"sea,"  "death,"  "hades."  Hades  in  "lake" — hell  in 
hell.  (8)  "Books  were  opened."  Dan.  vii.  9,  10,  etc. 
Parallel.  (9)  "According  to  ivories."  (10)  "Second 
death."  Jude  12.  "Twice  dead."  After  natural  death 
— third  or  fourth!  Like  "double  destruction."  Jer.  xvii. 
18.  (11)  "  Lake  of /?r^,"  (is  second  death.)  Isa.  xxxiv. 
9,10:  "Fire  and  brimstone."  Ezek.  xxii.  17-22:  "Into 
Jerusalem."  Isa.  xxxi.  8,  9:  "Fire  in  Zion."  Ezek. 
xxi.  31,  32:  "Fire."  1  Cor.  iii.  13-15:  "Fire"— "yet 
saved."  Authorilies.  A.  Clarke,  Grotius,  Hammond, 
Lightfoot,  etc.     (Paige,  pp.  320-2,  324,  327-31.) 

PUNISHMENT. 

1.   Certain;    2,  Remedial;  3,  with   Forgiveness;  and  4, 
In  this  life. 

I.      Certain.     1.    Gen.  iii.  17,     "  Surely  ^\e."     2.    Ex. 


BIOGRAPHICAL.  135 

xxxiv.  7,  "  By  no  means  clear  the  guilty."  (3)  P.s.  Ixii. 
12,  "Renderestto  every  man  according  to  works."  (4) 
Nahum  i.  3,  "Not  acquit."  (5)  Prov.  xi.  21,  "Though 
hand  join  in  liand  the  wicked   shall  not  be  unpunished." 

(6)  Rom.  ii.  6-9,   God   "will  render  to  every  man,"  etc. 

(7)  Ps.  ix.  17,  "  The  wicked  shall  be  turned  into  hell, 
and  all  the  nations  that  forget  God." 

II.  During  life,  or  «^  death.  1.  Proofs  of  judgment 
here;  see  preceding  comments.  2,  Gen.  iii.  17,  "  Die  in 
the  day."  3.  Lam.  iv.  22.  "  Thy  punishment  is  accom- 
plished." 4.  Isa.  xl.  1,2,  "  Comfort  ....  hath  receiv- 
ed," etc.  5.  Heb.  ii.  2,  "  Eoery  transgression,  etc.,  re- 
ceived a  just  recompense,"  etc.  6.  Prov.  xi.  31,  "Re- 
compensed in  the  earth."  7.  Proofs  of  remedial  punish- 
ment prove  this; — or,  at  least,  not  endless.  8.  Individu- 
al cases:  Cain — Korah — Sodom  and  Gomorrah — ante- 
diluvians— Jews — David — Jonah — 1  Cor.  v.  etc., — all  Bi- 
ble and  all  history.  9.  Lam.  iv.  6,  "  Punishment  of  thy 
people  greater  than  that  of  Sodom" — "in  a  moment" 

ill.  Remedial.  1.  As  a  general  truth.  (1)  Prov. 
iii.  1 1,  "Whom  the  Lord  loveth  he  correcteth  as  a  fath- 
er," etc.  (2)  Heb.  xii.  6-11,  "  Chastening  for  profit," 
etc.  2.  A  truth  definitely  applied  and  fulfilled.  (1)  Jer. 
ii.  19,  "  Thine  own  Avickedness  shall  correct  thee."  (2) 
Hosea  vi.  1,  "He  hath  torn  and  will  heal,"  etc.  (3) 
Isa.  xix.  22,  "Will  smite  Egypt,  and  heal."  (4)  Zeph. 
iii.  8,  9,  "Pure  language, "-etc.  (5)  Ps.  Ixxxix.  30-3, 
"Stripes,"  etc.  (6)  Lam.  iii.  39,  "Why  complain?" 
(7)  Lev.  xxvi.  14-46.  3.  As  already  accomplished. 
(1)  Isa.  xl.  1,  2,  "  Comfort  my  people."  (2)  Lam.  iv. 
22,  "Thy  punishment  is  accomplished."  (3)  Heb.  ii. 
2,  3,  "Received  a  just  recompense."  (4)  Jer.  xliv.  13, 
14,  "I  will  punish"  Egyptians,  "as  I  have  punished  Je- 
rusalem," etc.  (5)  Lam.  iv.  6,  "  Punishment  greater 
than  the  punishment  of  Sodom — in  a  moment."     4.  Indi- 


136  BIOGRAPHICAL. 

vidua!  cases.  (1)  Nebuchadnezzar.  Dan.  iv.  24-37. 
(2)  David  in  "hell," — "  before  I  was  afflicted,  etc.  (3) 
Jonah  also  in  hell.  Jon.  i.  2,  3,  with  iii.  1-3.  (4)  In- 
cestuous person.  1  Cor.  v.:  with  2  Cor.  ii.:  "Sufficient 
punishment."  "Destroy  flesh,  save  spirit."  (5)  The 
plagues  of  Egypt.  (6)  1  Tim.  i.  20.  "Learn  not  to 
blaspheme." 

IV.  With  forgiveness.  1.  David  frequently  speaks  of 
being  forgiven.  Ps.  xxxii.  1-5.  "Sins  covered" — yet 
punished,  in  hell,  too.  Also  2  Sam.  xii.  13,  14.  2.  Isa. 
xl.  1,2,  "  Comfort  ye  my  people — pardoned,  for  she  hath 
received,"  etc.  3.  2  Cor.  ii.,  "  Suffer  punishment, — now 
forgive,"  etc.  4.  Jews  punished  yet  to  receive  "mercy." 
Rom  xi.  32.  5.  Ex.  xxxiv.  7;  Num.  xiv.  18,  "Forgive, 
.  .  .  .  not  clear,"  etc.  6.  Jer.  xxxiii.  4-11.  Punish  in 
"fury — cleanse — pardon — good."  7.  Jer.  1.  17-20. 
Pimish,then  "no  sin — pardon."  8.  Micah  vii.  9,  18,  19. 
Suffer  for  sins,  then  "pardoned,"  etc.  9.  2  Chron.  vii. 
13,14,  "  Send  pestilence — then  forgive."  10.  Ps.  Ixxxv. 
11.  Dan.  ix.  9-19.  12.  Isa.  Ix.  10.  13.  Lev.  xxvi. 
14-46. 

V.  Declared  not  to  be  endless.  1.  Ps.  ciii.  9,  "Not 
always  chide,"  etc.  2.  Lam.  iii.  31-33,  "Not  cast  off 
forever."  3.  Isa.  Ivii.  16,  "Not  contend  forever,  etc.,  for 
spirit,"  etc.     4.  All  to  be  saved. 

HELL. 

L  Sheol — grave — pit — hell.  Liter ul — the  state  of 
all  the  dead, — and  2m7iis/itnei/t,  only  so  far  as  violent,  pre- 
mature death  is  punishment.  1.  Gen.  xxxvii.  Jacob  said, 
"  I  will  go  down  into  the  r/rarc."  2.  Job  xiv.  18.  "  Hide 
me  in  the  ffrave,"  etc.  3.  Ps.  6:  5.  "In  the  grave,  who 
give  thee  thanks?"  4.  Ps.  Ixxxix.  48.  "What  man  not 
see  death?  deliver  his  soul  from  hand  of  grave."  5.  Ecc. 
ix.  10  "  No  work  ...  in  the  grave."  6.  Ezek.  xxxii.  21- 
27.  "  Gone  down  to  hell — words  under  their  heads,"  etc. 


BIOGRAPHICAL.  137 

7.  Num.xvi.  30-33.  Korah  and  his  goods,  "down  alive 
into  the  ^*7,"  (sheol.)  8.  Ps.  ix.  17.  "Wicked  turned 
into  lieU"  etc. 

Objections.  Natural  death  no  punishment;  for  aU  die. 
Ans.  1.  Judoes'  decision — "Hano;  the  dead!  dead!!  2. 
Sod.  Gom. — Anted. — Egyptians — Jews,  etc.  3.  1  Sam. 
xxvi.  10.  Saul, — "  Lord  smite  him,  or,  day  come  to  die, 
or,  descend  into  battle  and  perish."  4.  So  Korah — Num. 
xvi.  28-35.  "  New  thing — uui  common  death  of  all  men 
— pit,"  etc. 

Dr.  A.  Clarke,  on  Jon.  ii.  3,  says  i^/ieol  vaeamt  grave — 
any  deep  pit — place  of  separate  spirits. 

McKnight,  (Har.  Evan.  sec.  32 — Paige,  p.  47,)  says: 
Hebrews  had  no  tvord  to  express  pit,  punishment. 

Dr.  Campbell,  on  hades,  in  Ixx.,  never  hell,  in  our  sense 
of  it.  (Whitby,  Paige,  p.  76;  do  p.  78.  Paige,  p. 
48-74.) 

Prof.  Stewart,  in  five  places,  hell,  probably,  etc. 
Figurative — state    of    degradation,    moral    darkness, 
and  misery,  in  this  life. 

1.  2  Sam.  xxii.  6.  Ps.  xviii.  5.  David — "  sorrows  of 
hell  compassed  me  about."  2.  Ps.  Ixxxvi.  13  "Great 
mercy — delivered  soul  from  loue-st  licU."  3.  Isa.  v.  13- 
16.  "  Hell  enlarged  herself,"  etc.  4  Ps.  ix.  17 — perhaps. 
"The  wicked  tui-ned  into  hell."  5.  Isa.  xiv.  9-15 — do. 
"  Hell  moved" — "taunting  king  of  Babylon."  6.  Jonah 
ii.  2.  "  Belly  of  hell."  Hos.  xiii.  14.  "0  grace!  I  will 
be  thy  destruction!"     (Paige,  pp.  48-9.) 

Prof.  Stuart  says:  in  the  day  of  the  translation  of  our 
version,  "word  hell  had  not  acquired,  so  exclusively  as  at 
present,  the  meaning  of  world  of  future  misery."  Dr. 
A.  Clarke  says  the  same  in  substance.  Dr.  Geo.  Camp- 
bell, Pul.  Dis.  6th — part  ii.  §  2,  3.  Paige,  p.  74,  affirms 
the  same  !  ! 

n.     Hades — literal — as    sheol.       1.     Acts   ii.    27-31. 


138  BIOGRAPHICAL. 

Christ's  "  soul  not  left  in  /ie//."  Quoted  from  Ps.  xvi.  10, 
where  sheol  is  used.  2.  1  Cor.  xv.  55.  "  0  grave!  where 
is  thy  victory i"  3.  Perhaps  Matt.  xvi.  18.  "  Gates  of 
hell  against  church." 

Author  Hies  on  hades.  Dr.  Geo.  Campbell,  Hammond, 
Pearce,  Kenrick,  Dr.  A.  Clarke,  Welstein,  Whitby,  Bean- 
sobre,  and  Lenfaut,  Lightfoot,  Ebble,  Wakefield,  Gill, 
Theophylact,  Bates. — Faiffe,  pp.  74-9;  163-9. 

Figurative — as  sheol.  1.  Matt.  xi.  23;  Luke  x.  15. 
"  Capernaum  brought  down  to  hdl." — (Paige,  pp.  73-9.) 
2.  Matt.  xvi.  18.  "  Gates  of  hell  against  the  church." 

3.  Rev.  vi.  8;  xx.  13,  14, — pccidiurity  (^f  meaning;  but 
evidently  not  endless  hell.  "Deliver  up."  "Hell" — "lake 
of  fire" — in  hell.  4.  Luke  xvi.  23.  Rich  man  "in  hell." 
Not  endless — 1  Cor.  xv.  55;  Hos.  xiii.  14;  Rev.  xx.  13,  14. 
Not  literal — Ecc.  ix.  10.  RejJresented  life  and  activity. 
Isa.  xiv.  9  15;  Ez.  xxxii.  30.  (Paige,  pp.  162-9.)  5. 
1  Cor.  XV.  55;  to  be  destroyed,  as  in  Hos.  xiii.  14. 

III.  Tartarus.     2   Peter  ii.   4.   "Cast  down  to  hell ." 

1.  Asserted  by  orthodox  Lex.  to  be  equivalent  to  gehenna. 

2.  Tartarus  said  to  be  a  part  of  hades.  (pUj'  So  says  Rem- 
ington, Joel  Hawes,  Greenfield,  Dr.  Geo.  Campbell,  "  En- 
cy.  of  Rel.  Knowledge." 

IV.  Gehenna.  Literal — valley  of  Hinnom;^^. — rep- 
resented, generally,  calamities,  temporal,  that  came  upon 
the  Jews.  (Schlensner,  etalin.)  True  Bible  meaning 
learned  from  Old  Testament.  Jer.  vii.  29-34;  Jer.  xix.  6. 
Isa.  XXX.  33.  1.  James  iii.  6.  "Tongue  set  on  fire  of 
hell."  2.  Matt.  v.  22.  "  In  danger  of  council — judgment 
— hell  fire.  Three  degrees  of  crime  and  punishment;  two 
finite,  one  infinite!-?  "Five."  Isa.  xxx.  33.  "  Tophet." 
xxxiv: — Isa.  xxxi.  9.  "In  Zion."  Ezek.  xxii.  17-22! 
— Admissions  of  Dr.  A.  Clarke,  Alex.  Campbell,  George 
Townscnd,  Rosenmuller.  (Paige,  pp.  33-39.)  2.  Matt. 
xxii.  15-33.  "  Child  of  AeZ/— damnation  of /if/^."    (Paige, 


BIOGRAPHICAL.  139 

pp.  121-3.)  See  context,  and  Matt.  24tli  and  25th.  4. 
Mark  ix.  43-49.  "  Cut  off  hand,"  etc.,  "  not  be  cast  into 
hell-fire — not  to  be  quenched."  Matt.  v.  29,  30.  Expl.  1. 
Contrast  of  "life",  and  "king,  of  heaven."  '  'Hell"  is  the 
oppositi'.  2,  Go  to  heaven,  above,  with  one  eye,  hand, 
etc!-?  3.  Unquenchable  "fire",  etc.  Jer.  xvii.  27;  vii. 
20;  also,  Ixvi.  23,  26.  5.  Matt.  x.  28;  Luke  xii.  4,  5. 
"Destroy  soul  and  body  in  hdl" — "  be  cast  into  hell." 
Isa.  X.  15-20.  Of  Assyria,  as  a  "for est"" — "destroy  soxd 
audhody."     Temporal  calamities. 

Facts  in  relation  to  hell,  especially  gehenna. 

1.  Hebrew  language  had  no  loofd  to  express  a  place  of 
future  or  endless  misery.  McKnight,  (Paige,  p,  47.)  2. 
Gehenna,  the  only  word  claimed  by  learned  orthodox,  to 
mean  the  place  of  endless  woe.  3.  And  that,  only  as  an 
emblem,  came  to  this  "gradually,  and  in  process  of  time," 
says  Dr.  G.  Campbell.  4.  Some  orthodox  writers  (as 
above)  admit  gehenna  to  be  sometimes  used  in  the  N.  T.,  in 
the  literal  sense — "  valley  of  Hinnom."  5.  Some  learned 
orthodox  writers  (as  quoted)  admit  that  sheol  and  hades 
should  never  be  rendered  hell,  as  the  word  is  now  used- 
6.  That  the  English  word  hell,  did  not  exclusively  mean 
"world  of  woe",  two  hundred  years  ago.  Prof.  Stuart, 
and  Dr.  A.  Clarke.  7.  Gehenna  is  never  used  in  connec- 
tion with  resurrection  or  future  life.  8.  JTever  used  ex- 
cept in  addressing  Jews.  Never  addressed  to  the  Gen- 
tiles. 9.  Not  once  in  the  Acts;  hence,  not  in  all  the  re- 
corded apostles  preaching.  10.  Sheol,  hades,  tarlarus, 
or  gehenjia,  never  called  end/ess.  11.  Future  salvation 
never  said  to  be  from  exposrdness  to  hell,  in  any  form.  12. 
John  never  used  gehenna,  in  Gospel,  Epistles,  or  Revela- 
tion. 13.  Luke  did  not  in  the  Acts.  14.  Paulneverused 
gehenna,  as  recorded — never  in  his  reported  sermons,  or 
his  Epistles.  Yet  "all  the  counsel  of  God."  15.  Not 
used  by  Peter,  at  all.     16.  Nor  by  Jude.     17.  If  hades  is 


1 40  BIOGRAPHICAL. 

hell,  and  tartarus  hell,  or  gehemm  hell,  or  in  hades;  then 
hell  in  hell!  And  if  "lake  of  fire"  is  hell,  then  hell 
withinheW  is  cast  iiito  hell!  Or,  if  the  "lake  of  fire"  is 
gehenna,  then  hell  in  a  hell  is  cast  into  itself  \  18.  If  hell, 
in  any  form,  means  a  future  world  of  woe,  the  sacred 
writers  learned  it  from  Jews,  and  farther  back  from  pa- 
gans, and  not  from  God,  or  any  of  his  inspired   servants. 

19.  A  curious  fact  that  four  words — sJieol,  hades,  tartarus, 
and  gehenna,  are  rendered  by  one  word — hell;  while  one 
of  them   is    rendered   by  three  words — grave,  pit,   hell! 

20.  The  learned  orthodox  have  two  hells  after  death,  one 
before,  and  one  after  the  resurrection;  common  partial- 
ists  know  of  only  one  hell.  21.  McKnight,  (see  above,) 
says  the  word,  meaning  our  hell,  was  borrowed  of  the 
barbarians.  The  idea  also?  22.  Orthodox  writers  admit 
gehenna  did  not  originally  mean  their  hell, — and  we  have 
no  divine  authority  for  changing  the  meaning. 

EVERLASTING,  ETERNAL,  FOREVERMORE,  ETC. 

I.  Everlasting  does  not  mean  endless.  To  the  law 
and  the  testimony. 

I.  Gen.  xvii.  8,  "  Canaan  an  everlasting  possession." 
2.  Ex.  xl.  15;  Num.  xxv.  13.  "Everlasting  Priesthood"  of 
Aaron.^  3.  Lev.  xvii.  33,  34.  "To  make  an  atonement 
once  a  year,  an  everlasting  statute."  4.  Luke  xvi.  9. 
"  Receive  you  into  everlasting  habitations."  5.  Jude  13. 
"Eternal  fire."  6.  Jer.  xxiii.  40.  "  An  everlasting  re- 
proach." 

II.  Ever — not  endlessly. 

1.  Lev.  vi.  13.  "For  ever  burning  on  the  altar,"  2. 
Isa.  xxxiii.  20.  "Not  one  of  her  stakes  [of  Jerusalem] 
shall  e?'rr  be  removed."  3.  Luke  xv.  31.  "Son  thou  art 
ever  with  me."     4.  2  Tim.  iii.  7.   "  Ever  learning,"  etc. 

III.  Forever — not  to  all  eternity. 

1.  Gen.  xiii.  15;  2.  Ex.  xii.  14-24,  Keep  "  feast"  of 
passover   "by    an   ordinance,  for  ever."      3.  Ex.  xix.  9. 


BIOGRAPHICAL.  141 

"That  the  people  may  believe"  Moses  "forever."  4. 
Ex.  xxi.  6.  "Bore  servant's  ear,  and  serve  forever."  6. 
Josh.  iv.  7.  "  Stones  are  a  memorial  forever."  7.  Luke  i. 
55.  "  Spoke  to  Abraham  and  his  seed  forever."  8.  Phil. 
15.  "Receive  him  [the  servant]  forever."  9.  Various 
Jewish  statutes  forever."  10.  Ps.  xxxvii.  29.  "Dwell  in 
land    forever."       11.  Jonah    [ii.    6j    in   hell    "forever." 

IV.     Forever  and  ever. 

1.  Rev.  xi.  15.  "  Christ  reign  for  and  ever",  with  1 
Cor.  XV.  14-28.  2.  Rev.  xxii.  5.  Saints  "reign  for  and 
ever.'"     3.  Rev.  xx.  10.   "Day  and  night, /or  and  ever.'' 

4.  Isa.  XXX.  7.  Book  "for  time  to  come  for  and  ever." 

5.  Jer.  vii.  7;  xxv.  5.  The  "land"  given  "for  and  ever." 

6.  Isa.  xxxiv.  10.  Of  Idumea,  "forever — and /or  and 
ever." 

'V.     Never. 

1.  Lev.  vi.  13.  "Fire  never  go  out."  2.  2  Sam.  xxii. 
10.  "Sword  never  depart."  3.  Isa.  Ixii.  6.  "Watchman 
?/eivr  hold  their  peace."  4.  Jer.  xxxiii.  17.  "  David  wever 
want"  a  succession. 

VI.     Forever,  and  longer! 

1.  Ex.  XV.  18.  "Lord  reign  forever  and  ever" — (LXX. 
aiona,  kai  ep'  aiona,  kai  eti!)  2.  Micah  iv.  5.  "Walk 
for  ever  and  ever" — (eis  ton  aiona,  kai  epe  keina!)  3. 
Dan.  xii.  3.   "  For  ever  and  ever,"  from  a  similar  phrase. 

GREEK    WORDS    OF    DURATION,   COMMONLY  RENDERED  FOR 
EVER,   ETC. 

I.  Ael.  "Ever,"  "always."  Mark  xv.  8;  Acts  vii. 
51;  2  Cor.  iv.  11;  vi.  10;  Tit.  i.  12;  Heb.  iii.  10;  Pet.  iii. 
15;  2  Pet.  i.  12.  Never,  in  the  New  Testament,  means 
endlessly,  but  continually. 

II.  Aidtos.  "Eternal"  etc.  1.  Rom.  i.  20.  "  Eter- 
nal ■power."     2.  Jude  6.  "  Fverlasting  cheiins." 

III.  1  Tim.i.  4.  "  Fudless  genealogies." 

IV.  Akalalutos.    Ueh.  \n.  "[ 6.  "  Endless  Wie." 


142  BIOGRAPHICAL. 

V.  Aioii.  "World,"  etc.  See  authorities;  Greenfield's 
Lex. — "Duration,  finite  or  infinite;  eternity;  time,  past  or 
future;  age;  lifetime;  world;  universe."  Donnegan's  Lex. 
— "  Time;  life-time;  life;  age  of  man;  a  long  per.,  eternity. 
With  eis,  to  a  very  long  period — to  eternity.  Apo — from, 
or  in  the  memory  of  man."  Adj:  "  Of  long  duration; 
eternal — lasting;  permanent."  Dr.  George  Campbell — 
"state."  Alex.  Campbell — do. — "radical  idea  is  indefi- 
nite duration."  Adj.  "Limited,  Avhen  applied  to  things 
of  time,  or  this  life."  Locke — past — "  Jewish  ages,  or 
jubilees."  Ex.  xxi.  6,  eis  ton  aion — "to  the  age,  or  jubi- 
lee," not  "forever."  Dr.  A.  Clarke,  on  Matt.  xii.  32 — 
"age,  or  dispensation."  Wakefield — do.  So  Pearce, 
Hammond,  Cappe,  etc.  (Paige,  pp.  81-6,  94-6  249-50, 
268,  313-14. 

VI.  Aioiiios — "  Everlasting,"  etc.  Exceptions  to  the 
common  rendering  in  the  New  Testament. —  1.  Rom.  xvi- 
25.  "Since  the  world  began" — chrouois  aioniois.  2.  2 
Tim.  i.  6;  Tit.  i.  2.  "  Before  the  world  began" — pro  chro- 
non  alonion; — yet  not  eternity  in  Titus.  3.  Philemon  15. 
Rendered  "forever." 

VII.  Peculiar  phrases  formed  with  aiofi,  etc.  1.  JiJls 
ton  aioua  kai  eis  ton  aionos,  rendered  "  for  ever  and 
ever,"  in  Ps.  x.  16;  xlviii.  14;  cxix.  44:  cxlv.  2,  21; 
cxlvii.  6.  2.  With  eti  and  epekeina,  in  Ex.  xv.  18;  Dan. 
xii.  3;  Micah  iv.  5.  3.  ^is  aiona  aionos,  "forever  in  Ps. 
xxxvii.  29;  Ixi.  8;  cxii.  9;  cxxxii.  14 — yet  a  limited  pe- 
riod, except,  possiblj'',  in  one  sense.  4.  Aiois  of  aions. 
Gal.  i.  5;  Phil.  iv.  21;  1  Tim.  i.  17;  Heb.  xiii.  2;  Rev.  va- 
rious passages,  and  in  other  places:  eis  tous  aionos  ton 
aionon — "  for  ever  and  ever."  5.  2Pet.  iii.  18.  "Forev- 
er"— eis  EMEEAN  aionos/ — for,  or  to  a  day  of  eternity! 

AioN — in  the  New  Testament,  commonly  rendered 
"world";  and  with  eis,  "  for  ever." 

1.   "Course" — Eph.  ii.  2 — aiona  toukosmou.     2.  With 


BIOGRAPHICAL.  143 

day.  2.  Pet.  iii.  18 — eis  emcraii  cilonos — "forever."  3. 
"Eternal."  1  Tim.  i.  17 — "King  eternal" — ton  a'wnon. 
Eph.  iii.  11.  "Eternal  purpose" — prophesiit  ton  aionon. 
4.  Past.  Luke  i.  70;  Acts  iii.  21 — :/po  r/ionon — "  since 
the  world  be  "-an."  Acts  .\  v.  18 — do. — "from  the  bee'in- 
ning  of  the  world."  Past,  plural.  1  Cor.  ii.  7 — pro  ton 
aionon — "before  the  world."  Eph.  iii.  9 — apo — "from  the 
beginning  of  the  Avorld."  5.  Future — "to  come."  Mark 
X.  30.  Erchomos.  Heb.  vi.  5.  Mellonlos.  6.  Present. 
Matt.  xiii.  22;  xii.  32;  Rom.  xii.  2 — loiitos — "this  worlcL" 
1  Tim.  vi.  17 — "this  world."  Luke  xx.  35.  2  Tim.  vi.  10; 
Tit.  ii.  12.  7.  Plural — m-  torn  aionas — "forever",  in 
Matt.  vi.  13;  Rom.  i.  25.  xi.  36;  2  Cor.  xi.  31.  8.  Its 
"end."  Matt.  xiii.  39,  40-49;  Matt.  xxiv.  3.  "End"  in 
the  plural.  1  Cor.  x.  1 1 — Ide  Ion  aionon;  Heb.  ix.  26. 
9.  "Ages."  Eph.  ii.  7.  "  Ages  to  come" — cnosi  tois  eper 
choniois.  Eph.  iii.  21.  "  Throughout  all  ages,  world  with- 
out end" — els  pasas  tas  gencas  ton  aionios  ton  aionon.  10. 
Aions  OF  nions.  Gal.  i.  15.  Phil.  iv.  20;  1  Tim.  i.  17; 
Heb.  xiii.  21;  Rev.  etc.,  "  forever  and  ever — eis  tons  aionas 
ton  aionon.  11.  "With  eti  ox  epeheina.  Ex.  xv.  18;  Dan. 
xii.  13;  Micah  iv.  5.    "  Forever,"  more,  or  longer! 

By  a  careful  comparison  of  these  texts,  it  will  be  seen 
that  we  must  look  to  the  manner  in  which  these  terms  are 
employed,  in  order  to  understand  them.  The  connection 
and  general  scope  of  the  writer  or  speaker. 

"  DIE    IN    SIN." JOHN. 

1.  Parallel  with  ch.  vii.  34,  and  xiii.  33.  2.  "Can  not 
come,"  does  not  mean  never  come.  Said  to  Peter,  "  come 
aftefwards."  So,  finally,  "all  come" — Christ  "draw  all 
men," — even  these  Jews.  Rom.  xi.  12,  15,  23,  26.  3. 
Does  not  say,  "  die,"  and  after  that,  not  come.  Both  at 
once — "seek"  deliverance,  and  find  none.  4.  In  mi,  not 
"sins" — die  for  it.  Num.  xxvii.  1-3,  "in  his  own  sin." 
xvi.  28-30.  Korah.     Deut.  xxxii.  49-52.  Moses!     5.  All 


144  BIOGRAPHICAL. 

die  sinners  in  the  general  sense.  All  damned!  ?  6.  The 
"dead  feed  from  sin."  Rom.  vi.  7.  And  evident  from 
orio-in  of  sin — "the  flesh."  Rom.  vii.  18-25;  viii.  1-3. 
7.  All  to  be  raised  in  a  blessed  state.  1  Cor.  xv.  Au- 
thorities.— Gilpin,  Elsley,  Doddridge,  Kendrick,  Calmet, 
Grotius,  Campbell,  (Dr.  Clarke,  on  vii.  34;)  McKnight. 
(Paige,  pp.  178—81.) 

KESURRECTION    TO    DAMNATION. JoHN  6:  28,   29. 

1.  The  context.  2.  Parallel  with  Dan.  xii.  2.  When? 
IVJ^tt.  xxiv.  21.  "Great  tribulation,"  with  Dan.  xii.  1. 
Dan.  xii.  11,  "desolation,"  with  Matt.  xxiv.  15-20,  and 
Luke  xxi.  20-24.  Dan.  xii.  7.  "When?"  "Scatter 
power  of  holy  people."  3.  Illustrations,  from  Acts  x.  I, 
2,  and  xi.  13,  14.  Cornelius.  Matt.  xxv.  1-13.  "Vir- 
gins." In  "graves"  of  darkness,  unbelief,  ignorance. 
Luke  ii.  34.  "For  fall  and  rising  again- — anastasis — of 
many  in  Israel."  4.  Use  of  "graves."  Ezek.  xxxvii. 
11 — 14.  Jews  in  Captivity. 

Authorities. — Jahn  says,  it  is  "  uncertain"  whether  Dan. 
xii.  2,  refers  to  future  life.  Grotius,  refers  it  to  changes 
among  the  Jews.  A.  Clarke  says,  also,  that  it  has  been 
so  understood.     Cappe,  Lightfoot.     (Paige,  pp.  174 — 6.) 

"  DESTRUCTION." 

Not  the  punishment  of  sin,  in  the  sense  of  annihilation. 
1.  Bible  use  of  the  word,  "destruction."  Hos.  xiii.  9. 
"  Thou  hast  destroyed  thyself;  but  in  me  is  thy  help." 
Ps.  xc.  3.  "  Thou  turnest  man  to  destruction;  and  sayest, 
return,"  etc.  Ecc.  vii.  15;  Luke  xiii.  33;  Isa.  Ivii.  1 — "the 
just" — "a  prophet" — "the  righteous — perisheth."  Job 
xix.  10.  "  He  hath  destroyed  me  on  every  side."  ii.  3. 
Ps.  cvii.  20.  "  Healed,  ....  and  delivered  them  from 
their  destructions."  Jude  5.  "  Destruction"  of  Israelites 
was  their  natural  death.  See  Num.  xiv.  29 — 37.  To 
be  raised,  and  "destroyed"  again?  !  "End."  Ecc.  vii.  2. 
"  End  of  all  men."     Matt,   xxvii.    20.   "  Destroy  Jesus." 


BIOGRAPHICAL.  145 

Matt.  xxii.  7.  "Destroy  enemies  with  armies."  1  Cor.  v. 
5.  "Destruction  of  flesli,"  yet  lived,  and  forgiven — 2  Cor. 
ii.  6,  7.  2  Pet.  iii.  6.  Old  world  perished  by  the  flood. 
Luke  xvii.  27.  •'  Destroyed."  By  Old  Testament,  seem 
the  natural  death — "cut  oft" — stoned,  etc.  Ps.  xci.  6. 
"Destruction  wasteth  at  noon-day."  Deut.  vii.  23.  Jews 
destroyed  Canaanites  with  mighty  destruction.  Num.  xxi. 
3.  "Utterly  destroyed."  Ps.  Iii.  5.  "  Destroy  thee  forever," 
by  taking  thee  out  of  the  land.  Jer.  xvii.  18.  "  Destroy 
with  double  desiruction."  (Double  annihilation  ?  !)  Gen. 
vi.  7,  13,  17 — "destruction  of  antedeluvians  by  flood,  was 
their  "end."  (To  be  raised  and  ended  with  another  de- 
struction— second  death  in  fire"?  Rev.  20.)  Job  (vi.  9) 
prayed  God  to  destroy  him!  Luke  vi.  9;  ix.  56.  "  Destroy 
life — lives" — soul — souls.  Ps.  Ixxviii.  45.  "  Frogs,  de- 
stroyed the  Egyptians."  Gen.xiii.  10;  Luke  xvii.  29.  "De- 
stroyed Sodomites  with  fire."  (To  be  raised  for  destruc- 
tion in  another  fire?  Rev.  20.)  1  Sam.  xv.  8 — 20.  Saul 
"  utterly  destroyed  all  the  Amelekites  with  the  sword." 
Prov.  xi.  9.  Hypocrite  "destroyed  his  neighbor  with  his 
mouth."  Ps.  Ixxiii.  18.  "  Cast  down  to  destruction — 
consumed  with  terrors."  (Then  not  annihilation.)  2 
Pet.  ii.  12.  "Destroyed  as  brute  beast."  (They  in  a 
"lake  of  fire"?) 

Destruction  not  annihilation — miscellaneous  arguments. 
1.  Punishment  is  generally  represented  as  misery — suf- 
fering— "torment."  Rich  man  "  tormented  inflames." 
Matt.  XXV.  46.  "Everlasting  punishment" — colasis  "  tor- 
ment," in  1  John  iv.  18.  Greenfield — "chastisement," 
etc.  Matt.  xxiv.  21.  "Tribulation,"  "  Fire"  tortures. 
Rom.  ii.  9,  ''  Tribulation  and  anguish  "  "Smoke  of  tor- 
ment," etc.,  in  Rev.  Rev.  xiv.  10;  xx.  10 — "shall  be 
tormented  forever,"  etc.  2.  According  to  works.  By 
annihilation,  all  alike.     By  the  stealing  of  a  pin,  and  the 

murderer   of  father   and   mother — the   same!      3.    Who 
13 


146  BIOGRAPHICAL, 

shall  live?  Murderer, — and  his  victim  destruyed?  etc-. 
4.  Bible  speaks  of  greater,  and  less  punishments,  etc. 
Lam.  iv.  6.  "Punishment  of  Jcavs  greater  than  that  of 
Sodom."  Heb.  x.  29.  "Sorer  punishment,"  Luke  xii. 
47,  48.  Few  and  many  "stripes."  Matt.  v.  22.  "Judg- 
ment"— "council" — "Hell-fire."  1  John  v.  16,  17. 
"Sin  unto  death — one  not.  unto  death."  What  is  it?  for 
only  that  is  not  death,  not  to  be  prayed  for.  Matt.  x.  15. 
"More  tolerable  in  day  of  judgment,"  etc.  Matt,  xxiii. 
14.  "Receive  greater  damnation."  5.  Those  who  are 
raised,  are  raised  immortal,  and  can  die  no  more,  1  Cor. 
15;  and  Luke  xx.  36.  6.  All  the  proofs  of  present  reme- 
dial punishment  disprove  annihilation.  7.  So  also  the 
proofs  of  universal  salvation.  8.  If  all  are  to  be  raised,  the 
phrase — "  accounted  worthy" — avails  not  the  destruction- 
ist,  nor  any  passage  speaking  before  the  resurrection.  If 
not,  then  the  "  second  death",  in  Revelation,  is  no  argu- 
ment for  them. 

PROOFS    OF    FINAL    UNIVERSAL    SALVATION. 

1.   God  the  universal  Father.    2.  Whose  nature  is  love. 
3.  All  whose  attributes  are  the  attributes  of  love;  wis- 
dom, power,  justice,  omnipresence,  unchangeability,  im- 
mortality.    4.  Who  is  good  unto   all.     5.    Good,  "  kind 
even  to  the  evil" — the  wicked.     6.  Good,  too,  even  in 
punishing.     Because  his  nature  is  love,  and  his   punish- 
ments   are  remedial.     7.    Universal   reconciliation.     ( 1 ) 
Col.  i.  13-20 — "  Reconcile  all  things  to  himself."     2  Cor 
v.   18-21 — "Reconcile  the   Avorld  unto  himself."     Rom 
xi.  15.     (2)    Rom.  v.   10.  "If  reconciled,   then   saved.' 
(3)  "All  things"— "the  universe, "—Prof.  Stuart.    Eph 
i.  10,  "  Gather  all  things  in   Christ."      1  Cor.  i.  26-29 
and  Phil.  ii.  9-11,  on  "things."     (4)   On   "the  world,' 
as  distinguished  from   the  elect,  or  good.     John  xvii.  9 
10,  20-23.      1  John  ii.  1,  2,  "Propitiation."     8.  Univer 
sal  blessing,  confirmed  by  an  oath.     Heb.  vi.  lC-19 — the 


BIOGRAPHICAL.  147 

"oath."  Gen.  xii.  1-3;  xxii.  15-10;  xxvi.  1-5;  xxviii. 
13-15.  What  the  blessing  is.  Acts  iii.  25,  26.  Man's 
present  unbehef  can  not  prevent  its  being  enjoyed.  Rom. 
iii.  3,  4.  9.  Deliverance  of  the  whole  moral  sufl'ering 
creation.  Rom.  viii.  18-23.  Heb.  ii.  14.  "  The  crea- 
ture." Col.  i.  15,  23.  Christ  "first  born  of  every  crea- 
ture"— klisis.  "Gospel  preached  to  every  creature" — 
kLisis.  Mark  xvi.  15,  "Preach  the  Gospel  to  every  crea- 
ture"'— ktisis.  Rev.  v.  13,  "And  every  creature" — ktis- 
ma,  etc.  10.  Universal  Righteousness.  Rom.  v.  19, 
with  the  context.  Isa.  xlv.  24.  See  Ezek.  xvi.  60-63. 
11.  Universal  justification, — by  superabounding  grace. 
Rom.  V.  18.  12.  Universal  resurrection.  "  Of  the  just 
and  the  unjust."  Acts  xxiv.  14,  15.  Of  all,  "as  the 
angels  of  God."  Matt.  xxii.  28-39.  Luke  xx.  27-38. 
Of  all  "in  Christ,"  etc.  1  Cor.  xv.  Affording  a  lumin- 
ous account  of  the  resurrection.  John  v.  28,  29,  ofi'ers 
no  objection  to  this  view,  because  the  subject  does  not  re- 
late to  the  literal  resurrection.  13.  Universal  subjection 
to  Christ,  and  "  God  being  all  in  all!"  1  Cor.  xv.  24-28, 
Heb.  ii.  5-9.  Phil.  iii.  20,  21.  Eph.  v.  23,  25,  "  Church 
subject  to  Christ."  Heb.  xii.  9,  "  Be  in  subjection  to  the 
Father  of  spirits  and  live."  14.  Universal  salvation. 
God  the  universal  Savior.  1  Tim.  iv.  10.  Tit.  ii.  11,  12, 
1  Tim.  ii.  4,  Heb.  viii.  6,  12.  Christ— the  sent  of  God— 
a  universal  Savior.  John  iv.  40-42 — The  testimony  of  the 
Samaritans.  1  John  iv.  14,  John's  testimony.  Also 
Rom.  xi.  25,  26.  15.  Universal  ingathering  into  Christ. 
Eph.  i.  1-12,  Into  "one  fold" — John  x.  16.  In  this, 
and  all  God's  promises,  designs,  purposes  and  will,  he 
foresaw  all  contingencies  and  obstacles,  and  prepared  for 
them: — as  sin,  unbelief,  free  agency,  etc.  16.  Christ  the 
universal  light.  John  viii.  12,  "Light  of  the  world." 
John  i.  9,  "  True  light,"  etc.  Isa.  xlii.  5-7,  "Light  of 
the  Gentiles."     Luke  ii.  25-32.      17.  Universal  return  to 


148  BIOGRAPHICAL. 

God.     Rom.  xi.  36,   "Of  him,  through  him,  to  him  are 
all  things."      18.   Universal  destruction  of  man's  enemies. 
Of  the  Devil.     Heb.  ii.  16.     Of  sin,   the   devil's  works, 
Dan.  ix.  24 — "sin."     John   i.   29,    "  Taketh    away  the 
sin  of  the  world."      1  John.  iii.  8,   "Works  of  the  devil." 
1  Cor.  XV.  56.  "  Sting  of  death."     Of  death — "  the  last." 
1    Cor.  XV.  26,   54,  and   Isa.  xxv.    8.      Of  the  grave  or 
"hell."       1   Cor.  xv.  65;  Hosea  xiii.   14;   Rev.  xx.  14. 
19.  Universal  coming  to  Christ.     All  shall  come  that  are 
given  and  none  shall  be  cast  away.      Ps.  ii.  8,   "  Heath- 
en," etc.     John  iii.  35.   "  Given  him  all  things;"  vi.  37, 
"All  come,"  etc.;  xvii.  2,   "Give  eternal   life," — with   1 
John  V.    10,    12,    "Record."     John   xii.  32,    "Draw  all 
men."     20.    Universal   confession   of  Jesus   as    Lord  to 
God's  glory.     Phil.  ii.  9-11.     Ps.  1.  23,  "Praise  glorifi- 
eth"  God.     Universal  praise  and  adoration.     Rev.  v.  13. 
Universal  joy.     Luke  ii.  9-11.      God's  highest  glory  uni- 
versal  salvation.     Ps.    1.   23.     21.    Christ  the  universal 
head.      1  Cor.  xi.  3;    Eph.  iii  4-6;  iv.   12-16;    v.  23-27. 
22.  Happiness  of  the  saved  requires  universal  salvation. 
The  reasonableness  of  this  proposition  will  appear  in  a 
moment,  when  we  consider  the  nature  of  man.     That  all 
shall  come  is  distinctly  declared.     Ps.  xxii.  27,  28.     23. 
Universal  fulfillment  of  God's   law  (of  love).     Matt.  v. 
18,   "All  to  be  fulfilled."     Rom.  xiii.  10,    "  Love  is  ful- 
fillment."    Matt.  xxii.  37-40,  "Thou  shalt  love   God," 
and  man. 

CERTAIN  ACCOMPLISHEENT  OF  GOD's   WILL,   DESIGNS  AND 
PURPOSES. 

1.  Of  his  will.  Eph.i.  11.  "  VVorketh  all  things."  Isa. 
xliii.  13.  "  I  will  work;  and  who  shall  let  it?"  Dan.  iv. 
13.  "  Doeth  according,"  etc.  2.  Of  his  purpose,  (and 
pleasure.)  Isa.  xiv.  24-27.  "  I  have  purposed — it  shall 
stand: — whodisannuls?  Isa.lv.  8-11.  "  As  the  rain. etc., 
shall  ace."  Isa.  xlvi.  9,  10.  "My  counsel  shall  stand, — 1 


BIOGRAPHICAL.  149 

will  do  all  my  pleasure."  Pbil.  ii.  12,  13.  "  Worketh  in 
you  to  will,"  etc.     3.  Unbelief  not  prevent  it.  2  Tim.  ii. 

12,  13.  "  If  we  believe  not,  yet  he  abideth  faithful." 
Rom.  iii.  3,  4.  "What?"  Luke  i.  18-20.  Case  of  Zach- 
arias.  1  John  v.  10-13.  4.  Miscellaneous  argument. 
Jer.  xxii.  17-26,  27.  '•  Nothing  too  hard  for"  God.  Prov. 
xxi.  1.  *'  He  tumeth  the  king's  heart,"  etc.  Num.  xxiii. 
18-20,  "Will  not  repent — will  do  it,"  etc.  Acts  i.  7. 
"  Times  and  seasons  in  his  own  power."  Rom.  ix.  16. 
"  Not  of  him  that  willeth,  but  of  God."  Isa.  x.  15.  "Axe 
— saw — rod" — etc.  Zech.  iv.  6,  7.  "Not  by  might,  nor 
by  power,  but" — etc.     Parable  of   "tower."     Job  xxiii. 

13.  God  does  "  what  his  soul  desireth."  5.  Of  Christ's 
mission.  Matt,  xxviii.  18  "All  power  in  heaven  given" 
him.  Isa.  Iii.  10,  11.  He  shall  *'see  of  the  travail  of 
soul."  2  Cor.  i.  18-20.  ''All  the  promises  yea  and 
amen." 

BR.    PJNGREE    AS    A    DEBATER. 

As  he  was  more  distinguished  as  a  religious  disputant, 
than  any  minister  of  our  order  in  the  West,  if  not  in  the 
world,  it  will  be  expected  that  we  should  speak  of  him  in 
this  capacity.  Space  will  not  permit  much  to  be  said  here, 
however  desirable  it  might  be.  Considering  his  age,  he 
was  doubtless,  the  most  celebrated  and  successful  contro- 
versialist in  the  world  at  the  time  of  his  death. 

He  was  a  man  of  uncommon  diffidence.  One  of  the 
last,  we  should  naturally  suppose,  who  could  have  been 
brought  out  by  any  circumstances,  to  occupy  the  position 
he  deservedly  occupied,  in  the  religious  world.  The 
study  of  the  qualities  of  the  mind — the  nature  of  the  op- 
position to  his  sentiments,  together  with  the  peculiar  char- 
acter of  the  people  among  whom  he  preached  and  min- 
gled, developed  the  argumentative,  defensive  and  com- 
bative traits  of  his  mind.  So  that  his  character  in  this 
respect,  became  greatly   changed.     But   his   discussions 


1  50  BIOGRAPHICAL. 

notwithstanding  the  apparent  impetuosity  of  liis  mind, 
were  uniformly  managed,  at  hiast,  so  far  as  he  Avas  con- 
cerned, with  propriety  and  dignity.  He  never  allowed 
himself  to  descend  to  a  low  unbrothcrly  and  ungentle- 
manly  style  of  reasoning,  even  though  his  opponent  in- 
dulged to  any  extent,  in  such  a  course.  ArgumenL — ar- 
gument— was  the  main  drift  of  his  enquiry — when  engag- 
ed in  controversy  on  the  grand  question  of  man's  final 
state.  If  he  opened  the  debate — he  would  lay  down  a 
clear,  full,  and  Bible  proposition,  in  the  outset,  on  which 
he  would  hinge  all  his  future  efforts  and  arguments.  How 
clearly  this  peculiar,  but  valuable  method  is  seen  in  his 
opening  speech  in  the  debate  with  Rev.  Mr.  Waller,  of 
which  a  few  extracts  are  here  given.  To  his  mind,  all 
theories  ought  to  be  made  to  bend  to  the  character  of 
God.  Let  that  be  the  standard  by  which  to  try  all  the 
opinions  and  creeds  of  men.  In  the  speech  referred  to 
he  says: — 

"  There  may  be  difficulties  in  interpreting  the  Bible. 
It  was  written  eighteen  centuries  ago.  The  languages  in 
which  it  was  written  are  different  from  our  own;  and  be- 
sides that,  the  same  phrases  are  differently  understood 
now,  from  what  they  were  then,  in  the  same  language. 
We  bring  the  character  and  nature  of  God,  the  Author 
of  the  Bible,  to  bear  on  its  interpretation.  This  all  will 
readily  see  to  be  a  proper  mode  of  argument. 

"What,  then,  are  the  nature  and  character  of  God,  as 
introduced  to  our  view  by  Scripture?  He  is  "  Oca  Fath- 
er," "the  Father  of  our  spirits;"  "the  God  of  the  spirits 
of  all  flesh."  He  is  not  only  that,  but  his  very  na- 
ture and  es.sence  is  love.  (1  John  iv.  8-12.)  "  God  is 
LOVE."  It  is  his  very  nature,  essence  ami  name.  Again: 
God  is  good  to  all.  Not  only  is  he  our  Father,  the  Fath- 
er of  our  spirits,  the  God  of  the  spirits  of  all  fiesh,  but 
"he  is  good  unto  all,  and  his  tender  mercies  are   over  all 


BIOGRAPHICAL.  151 

his  works."  As  Jesus  Christ,  in  his  sermon  on  the 
mount,  commands  us  to  return  good  for  evil;  so  he  teach- 
es us  that  God  is  "kind  even  to  the  evil  and  unthankful" 
— he  is  good  to  the  sinful  and  unrighteous.  It  is  well  to 
remember  this;  and  that  this  nature  of  love,  and  this 
goodness  in  the  Father  of  our  spirits,  are  unchangeable. 
God  is  not  mutable;  he  changes  not.  He  is  not  one  thing 
to-day  and  another  thing  to-morroAv.  He  is  always  of 
the  same  mind;  now,  and  through  eternity.  Though  he 
may  punish  us  for  our  sins;  (and  he  does  so,  for  the 
Scriptures  say  we  are  judged,  rewarded,  or  punished,  ac- 
cording- to  our  works;)  yet  he  punishes  in  kindness.  Be- 
ing unchangeable,  and  forever  the  same,  even  if  he 
should  punish  us  in  the  future  life,  his  punishments  would 
be  directed  by  love  and  goodness  towards  us,  inflicted  in 
the  spirit  of  a  Father.  Though  our  punishment  should 
last  for  thousands  and  millions  of  years,  it  would  be  for 
our  benefit,  "our  profit,"  unless  God  changes  at  our 
death. 

"  This  truth  in  reference  to  the  relation  he  bears  to  us,  I 
wish  to  be  remembered  throughout  this  discussion,  as 
bearing  upon  our  exposition  of  Scripture.  We  must  not 
understand  Scripture  as  teaching  any  doctrine  opposed 
to  the  nature  and  character  of  God.  It  is  no  imaginary 
nature  and  character  of  God  that  I  have  described.  It  is 
his  known  and  Avell  understood  character,  as  distinctly 
revealed  in  his  own  divine  word.  It  was  proper  for  me  to 
introduce  this  fact  in  the  opening  of  this  discussion;  as 
it  has  an  important  bearing  upon  what  I  shall  say  here- 
after." 

Another  important  secret  of  his  success  in  popular  de- 
bates, was  this: — he  would,  on  rising  to  reply,  dispose  of 
his  opponent's  arguments,  reasoning  or  sophistry,  as  the 
case  might  be,  in  the  most  direct  and  oft-hand  manner, 
and  then  hasten  to  the  earnest  and  emphatic  proclamation 


152  BIOGRAPHICAL. 

of  his  own  doctrinal  views.  In  this  way  he  was  enabled 
to  do  much  besides  dealing  with  his  anta^-oni-st.  And  no 
one  knew  better  than  he  did  how  to  improve  these  oppor- 
tunities. 

It  may  be  well  to  present  a  few  specimens  of  his  method 
of  doing  away  objections  to  his  sentiments.  In  his  open- 
ing speech,  which  usually  contains  the  ground-work  of 
the  debate,  Mr.  Waller  had  said,  that  the  great  mass  of 
mankind  in  every  age  believed  in  the  doctiine  of  endless 
misery,  etc.,  and  hence,  from  this  fact  it  was  evident  to 
that  gentleman  that  universal  salvation  must  be  false. 
When  our  ardent  and  clear-sighted  young  theologian  rose 
to  reply,  he  readily  disposed  of  this  old  and  favorite  ob- 
jection on  this  wise: — 

"  What  seems  to  trouble  my  friend  most  is,  that,  as  he 
says,  the  doctrine  of  Universalism  is  new  and  modern,  in 
his  estimation.  He  says  it  is  strange  that  all  men  should 
have  gone  astray  upon  the  subject,  and  for  so  long  a  time, 
etc.  What  a  pity  my  friend  had  not  lived  in  the  time  of 
Baal's  prophets,  and  Elijah!  He  would  have  said,  if  he 
had  witnessed  their  controversy,  that  the  prophets  of  Baal 
were  right,  because  they  were  four  hundred  and  lifty  in 
number,  and  Elijah  was  wrong,  because  he  was  only  one 
man.  If  he  had  lived  in  the  days  of  Jesus  Christ,  he 
would  have  been  on  the  side  of  the  Jews.  At  that  time 
you  might  have  looked  over  the  wide  world,  and  what  man 
of  ever  so  enlightened  a  mind,  had  clear  ideas  of  a  future 
life?  Jesus  Christ  came  to  bring  it  "  to  light."  But  he 
was  ALONE.  My  friend,  according  to  the  spirit  of  his  ar- 
gument, would  have  been  of  the  number  of  those  who 
said:  Here  you  are  only  one  man,  and  the  whole  world  is 
of  a  contrary  opinion.  We  will  not  accept  your  testimo- 
ny. "Away  with  him!  Crucify  him!!"  The  world 
has  not  had  these  views;  therefore  they  must  be  wrong. 
"Suppose  he  had  lived  in  the  days  of  Luther.  According 


BIOGRAPHICAL.  163 

to  his  prevsent  rule,  he  would  have  stood  by  the  side  of 
Rome  and  the  Pope.  The  whole  church  was  Roman  and 
Popish;  nay,  was  Rome  and  the  Pope.  And  my  friend 
would  have  been  there.  He  would  have  told  Luther  to 
go  away;  that  he  was  one  man,  right  in  the  face  of  the 
whole  church  and  all  Christendom,  and  therefore  in  the 
wrovg.  When  in  after  ages,  a  philosopher  introduced  the 
theory  of  the  movements  of  the  heavenly  bodies,  he 
would  have  been  of  those  who  condemned  him  to  silence, 
because  he  stood  alone,  and  uttered  for  truth  what  was 
neiv.  Or  when  Harvey  discovered  the  circulation  of  the 
blood,  had  my  friend  been  there,  he  Avould  have  said  that 
it  certainly  could  not  be  so,  since  the  whole  scientific  world 
denied  it.  He  would  have  said  to  this  great  discoverer: 
You  are  but  one  man  alone.  It  is  a  modern  discovery — 
away  with  it ! 

"Just  so  here;  that  is,  granting,  for  the  present  all  his 
assumption;  and  upon  this  principle  of  setthng  questions, 
there  could  be  no  human  progress;  the  world  would  never 
become  any  wiser.  It  would  remain  ignorant  forever.  It 
would  never  progress  without  new  light  being  from  time 
to  time  shed  upon  its  old  opinions,  a  if  an  opinion  must 
always  be  held  because  it  has  once  been  held." 
And  in  a  subsequent  argument,  he  thus  spoke: — 
'"  Mr.  Waller  represents  me  as  taking  the  position  that 
I  am  equal  to  Elijah,  and  to  Jesus  Christ,  and  to  Luther; 
nay,  as  if  I  presumed  to  place  myself  above  them  all. 
Was  that  the  point  of  my  remarks?  Did  I  make  any 
such  assertion?  Did  I  say  any  thing  in  disparagement  of 
those  great,  high,  and  holy  names?  or  elevate  myself  to 
their  height?  What  then  was  my  argument?  It  was 
simply  this,  as  you  know;  that  according  to  Mr.  Waller's 
argument, — that  what  the  mass  of  the  world  believe  must 
be  true,— if  he  had  lived  in  the  days  of  those  men,  he 
would  have  been  on  the  side  of  the  majority,  and  would 
14 


154  BIOGRAPHICAL. 

have  been  opposed  to  receiving'  any  thing  from  these  re- 
formers, believing  that  because  they  stood  single  and  ahne 
against  the  mass,  they  must  be  false;  and  that,  u2')on  his 
principle  of  deciding  questions,  he  would  have  been  an 
apponent  of  all  reformations  that  have  ever  been  com- 
menced in  the  world.  My  remarks  did  not  go  to  convey 
any  such  idea  as  that  I  considered  myself  equal  to  Luther, 
etc.,  but  simply  to  show,  from  referring  to  those  cases, 
that  the  mass  of  minds  were  not  necessarily,  nor  always 
ricrht:  and  that  even  thinys  which  the  world  had  itnani- 
mously  rejected,  might  be  true;  aye,  things  universally  re- 
jected, have  been  demonstrated  to  be  true,  notwithstand- 
ing that  the  "  mass  of  well  regulated  minds"  was  in  oppo- 
sition to  them. 

"Why,  sir,  '  he  is  a  setter  forth  of  strange  gods,'  was 
the  language  of  the  polished  pagans  to  the  apostle  Paul. 
So  Mr.  Waller  says;  that  it  is  a  '  strange  and  unheard  of 
thino-'  that  the  doctrine  of  universal  salvation  tausfht  in 
the  Bible  should  not  have  been  discovered  before  the  time 
of  Ballou !  Just  so  the  Greeks  thought  of  the  Gospel 
preached  by  Paul !  They  believed  in  the  infallibility  of 
the  majority;  and  would  not  my  friend  have  done  the 
same  thing,  had  he  been  there?  acting,  I  mean,  upon  the 
same  principles  he  has  advocated  here  to-day. 

"So  far  from  such  principles  being  applicable  to  the 
question,  I  believe — and  has  not  Jesus  Christ  himself 
said  it? — that  the  majority  are  generally  in  the  wrong. 
Christ  has  said,  '  Broad  is  the  way  that  leadeth  to  de- 
struction, and  many  there  be  that  find  it.  But  strait  is  the 
gate  and  narrow  is  the  path  that  leadeth  unto  life;  and 
few  there  be  that  find  it.'     Watts  has  expresed  it  thus — 

"  'Broad  is  the  way  that  leads  to  death, 
And  THOUSANDS  walk  together  there! 
But  wisdom  show  a  narrow  path, 
With  here — and  there — a  traveler  I' 


BIOGRAPHICAL.  156 

And  the  history  of  mankind  shows  this  to  be  a  general 
truth.  I  repeat  it,  it  is  g-enerally  the  few  who  are  correct, 
and  not  the  many.  It  has  been  so  in  all  ages.  Mr.  Wal- 
ler talks  about  the  mass.  If  left  to  the  mass  of  minds,  I 
ask  what  would  have  become  of  truth  in  past  ages?  Did 
not  the  mass  of  minds,  from  the  earliest  times,  depart  from 
the  one  true  God,  and  give  themselves  over  to  many  gods? 
There  was  a  time  when  the  truth  that  there  was  but  one 
God  began  to  be  preached,  in  opposition  to  the  unanimous 
opinion  of  the  whole  mass  of  human  minds.  My  friend, 
if  he  had  acted  upon  the  principle  that  the  opinions  of 
men  of  wisdom  and  learning  must  decide  questions  of 
this  sort — which  is  his  principle  to-day — would  have  said, 
Away  with  it!  it  is  a  new  and  strange  phenomenon,  un- 
heard of  before;  and  the  whole  world  has  always  been 
the  other  way; — away  with  this  new  doctrine  of  one  God! 
There  are  manj'^  gods — see  them  all  around — upon  the 
hights  of  Olympus,  in  the  temples  of  religion,  in  the 
groves,  and  in  the  rivers.  The  great  and  learned  of  all 
ages  have  so  thought.  '  These  be  thy  gods!  0  peo- 
ple!' Thus  he  would  have  been  a  polytheist  in  the  days 
of  polytheism,  upon  the  principle  that  the  majority — '  the 
mass' — are  right. 

"Did  not  the  Universal  Church  beheve,  for  a  time,  in 
the  doctrine  of  the  *  Real  Presence?'  Had  not  the  great 
body  of  the  learned  and  pious  and  distinguished — the 
'  mass  of  well  regulated  minds'  who  professed  Christian- 
ity throughout  the  Avorld  for  ages,  been  unanimous  in  this 
belief?  Even  Luther  himself  admitted  it,  when  he  com- 
menced the  Reformation.  If  my  friend  had  lived  at  that 
time,  he  would  have  held  to  the  doctrine  of  transubstan- 
tiation,  if  he  had  been  consistent  with  his  present  princi- 
ples. My  friends,  Ave  did  not  come  here  to  ask  what 
'  THE  Church'  has  taught  on  the  subject  before  us.  If 
that  were  the  rule  of  faith,  1  would  go  at  once  to  Rome, 


156  BIOGRAPHICAL. 

and  ask  the  Cardinals  and  Pope  to  instruct  me;  for  upon 
that  principle,  Protestantism  and  the  Reformation  are  a 
nullity.  We  profess,  however,  to  be  governed  by  a  dif- 
ferent principle.  We  come  here  to  ask  what  the  Word  of 
God  teaches,  and  to  abide  by  its  decision;  and  no  such 
question  as  this  can  be  decided  by  the  authority  of  the 
church,  or  by  the  mass  of  men's  opinions." 

In  defence  of  his  statement,  viz,  that  all  doctrines  should 
be  tried  by  the  adorable  character  of  the  Divine  Being, 
with  which  proposition  he  commenced  the  discussion,  he 
says: — 

"Now,  if  we  should  understand  the  disposition  of  a 
father  to  his  children,  who  we  were  told  was  a  kind  and 
tender  father,  we  should  say  it  was  not  probable  that  he 
would  torture  his  child  as  long  as  he  lived,  and  when 
about  to  die,  should  exert  his  power  to  make  him  live 
again,  and  so  continue  to  revive  and  torture  him  over  and 
over  and  over  again,  as  long  as  it  was  possible  to  make 
him  live.  Or  suppose  we  were  told  that  a  father  had 
made  such  a  declaration  of  his  intention  towards  his  child 
who  had  offended  him;  would  it  not  be  proper  to  look  at 
the  disposition  of  the  parent,  his  character,  (if  the  lan- 
guage was  amhiguoHS,  I  mean,)  in  reference  to  the  true 
interpretation  of  the  language  expressing  his  purpose? 
This  would  not  be  violating  the  laws  of  language,  but 
simply  bringing  the  author's  character  to  bear  upon  his 
own  language  where  it  was  ambiguous.  In  this  way  we 
endeavor  to  find  out  the  true  meaning  of  the  passages  re- 
lating to  "hell,"  "damnation,"  or  "  everlasting  pwdsh- 
ment,"  which  you  must  admit  are  equivocal.  I  shall  not 
discuss  these  passages  now.  But  Avhen  such  passages 
are  ambiguous,  how  shall  we  always  find  out  their  mean- 
ing, except  by  finding  out  the  character  of  God  who  has 
revealed  the  truth  in  those  words  of  Scripture?  I  pass 
that  then  for  the  present." 


BIOGRAPHICAL.  1 57 

Early  in  the  discussion,  he  had  presented  an  argu- 
ment, for  the  affirmative  of  the  question,  "  Do  the  Scrip- 
tures teach  the  doctrine  of  the  final  holiness  and  happi  ■ 
ness  of  all  mankind,"?  based  on  Romans  viii.  with  refer- 
ence to  the  ultimate  deliverence  of  the  whole  moral  "  cre- 
ation." His  ingenius  opponent  had  made  much  effort  to 
explain  away  the  meaning  of  the  word  creature  or  crea- 
tion. The  following  quotation  from  our  brother's  speech, 
touching  this  matter,  will  not  fail  of  being  understood,  as 
it  coidd  not  have  failed  of  being  fully  appreciated  by  his 
opposing  brother  at  the  time. 

"  I  will  read  and  comment  again  upon  the  whole  pas- 
sage, in  order  that  no  further  excuse  may  remain  for  Mr. 
Waller's  not  examining  it.  I  now  state  what  I  stated  be- 
fore, that  the  20th  and  21st  verses  above  quoted,  are 
those  that  are  relied  on  by  Universalists  as  distinctly  sup- 
porting the  doctrine  of  universal  salvation.  I  said  that 
the  word  '  creature*,  in  the  20th  verse,  is  the  same 
word  in  the  original,  as  the  word  translated  *  creation,' 
in  the  22d  verse;  and  that  it  therefore  may  read,  'the 
whole  CREATION  shall  be  delivered  from  the  bondage  of 
corruption,'  etc.;  meaning,  of.  course,  all  the  creation 
here  spoken  of,  Avhich  'was  made  subject  to  vanity;'  i.  e. 
the  human  race. 

"  Now  the  inquiry  comes  from  my  friend,  why  does  not 
the  word  '  creation'  here  I'cfer  to  the  brutes,  and  the  an- 
gels, etc.,  as  well  as  to  man?  And  this  being  answered, 
he  says  he  Avill  present  the  passage  in  such  a  light  that  he 
can  look  at  it.  Let  us  see  therefore  if  we  can  answer  his 
question,  and  if  there  be  really  any  difficulty  in  the  way 
of  its  proper  interpretation.  We  will  take  the  passage 
and  see,  in  the  first  place,  in  what  manner  it  will  apply  to 
the  brute  creation.  How  would  it  read  when  thus  applied? 
Let  us  read  it  so:  "For  the  earnest  expectation  of  the 
(bruie)  creation  waiteth  for  the  manifestation  of  the  sons 


158  BIOGRAPHICAL. 

of  God!  For  the  [brute)  ci'eation  was  made  subject  to 
vanity,  not  willingly,  but  by  reason  of  him  who  hath  sub- 
jected the  same  (i.  c.  the  brute  creation)  in  hope.  [This 
hardly  corresponds  with  our  view  of  brute  intellect.  Do 
brutes  '  hope?'^  Because  the  [brute)  creation  itself  shall 
be  delivered  from  the  bondage  of  corruption  into  the  glo- 
rious liberty  of  the  sons  of  God.' 

"What  then  is  to  become  of  the  human  creation? 
Where  can  be  the  spirit  of  a  Father  in  this?  Men  are 
sent  to  the  world  of  wo  to  suffer  the  pains  of  eternal  per- 
dition, and  to  writhe  forever  in  the  agonies  of  hell;  but 
the  brides  are  they  to  whom  the  glorious  promises  of  the 
Gospel  apply,  and  who  are  to  be  delivered  from  the  bond- 
age of  corruption  into  the  glorious  liberty  of  the  sons  of 
God!!  The  passage  can  not  by  any  possibility  be  con- 
strued to  apply  to  the  brute  creation.  1  can  not  pretend 
to  say,  because  nothing  is  revealed  upon  the  question, 
what  is  to  become  of  brutes  hereafter,  if  there  be  any 
hereafter  for  them.  But  that  this  passage  does  not  apply 
to  them,  is  very  certain;  and  it  can  not  be  possible  that  my 
friend  sa  thinks  of  applying  it. 

"Again,  the  inquiry  is  made,  Why  does  not  the  pas- 
sage apply  to  angelic  creatures?  Let  us  again  make  the 
passage,  thus  applied,  answer  for  itself:  "  For  the  earnest 
expectation  of  the  [angelic)  creation  waiteth  for  the  man- 
ifestation of  the  sons  of  God.  For  the  [angelic)  creation 
was  made  subject  to  vanity,  (!)  not  willingly,  but  by  rea- 
son of  him  who  hath  subjected  the  same  [angelic  creation) 
in  hope."  Is  it  so?  Is  this  the  fact?  Is  the  angelic  cre- 
ation made  subject  to  vanity?  Let  us  read  on.  '  Because 
the  [angelic)  creation,'  that  love  and  adore  around  the 
throne  of  God,  '  shall  be  delivered  from  the  bondage  of 
corruption  into  the  glorious  liberty  of  the  children  of 
God!'     Is  that  their  condition?     Do  the  angfels   of  God 


BIOGRAPHICAL.  169 

Stand  in  need  of  that  kind  of  deliverance?     If  so,  the  lan- 
guage may  apply  to  them;  othenvise,  not. 

"  But  I  once  heard  one  say,  in  speaking  of  this  pas- 
sage, that  the  word  creation  applies  to  the  fallen  angels. 
Let  us  see  how  the  passage  will  read  when  thus  applied: 
'  For  the  earnest  expectation  of  the  fallen  angelic  crea- 
tion, (that  is,  of  the  devils,  so  called,)  waiteth  for  the 
manifestation  of  the  sons  of  God!  For  the  fallen  angels, 
or  devils,  were  made  subject  to  vanity — not  willingly,  but 
by  reason  of  him  who  hath  subjected  the  same  in  hope! 
For  the  fallen  angels,  devils,  themselves  shall  be  delivered 
ft-om  the  bondage  of  corruption  into  the  glorious  liberty 
of  the  sons  of  God!'  Accordino-  to  the  last  reading:,  what 
does  the  theory  involve?  That  a  man  must  believe  in  the 
salvation  of  devils,  but  that  the  human  race  are  doomed 
to  eternal  perdition!  We  see,  then,  on  the  very  face  of  the 
passage,  that  it  can  not  refer  to  brutes,  or  angels,  or 
devils. 

"  Then  to  what  does  the  word  'creature,'  or  creation, 
refer?  There  are  some  who  say  it  refers  to  the  saints. 
The  passage  is  plain  in  itself,  and  on  its  very  face;  and  the 
more  we  examine  it,  the  more  evident  it  is  that  it  must 
necessarily  be  explained  in  only  one  way.  Let  us  now 
see  how  the  verses  read,  when  applied  to  the  saints:  'For 
the  earnest  expectation  of  the  saints  waiteth  for  the  man- 
ifestation of  the  sons  of  God.  For  the  saints  were  made 
subject  to  vanity,  not  willingly,  but  b}^  reason  of  him  who 
hath  subjected  the  same  in  hope.'  Is  this  the  condition 
of  the  SAINTS  alone?  The  passage  relates  to  the  period 
before  they  were  saints.  '  For  the  saints  shall  be  deliver- 
ed from  the  bondage  of  corruption  into  the  glorious  liberty 
of  the  sons  of  God.'  Have  not  the  saints  already  the  lib- 
erty of  the  sons  of  God?  Were  they  made  subject  to 
vanity,  as  saints?  does  it,  or  can  it  apply  to  them  exclu- 
sively?    It  certainly  can  not.      If  it  does  not  apply  to 


160  BIOGRAPHICAL. 

saints,  therefore,  to  whom  does  it  apply?  To  men,  in  gen- 
eral. What  can  Ave  think  it  applies  to,  except  the  human 
creation;  men  tliat  have  sinned;  that  were  made  subject  to 
vanity — that  are  in  the  bondage  of  corruption,  and  who 
hope  for  a  deliverance  into  the  glorious  liberty  of  the  sons 
of  God? 

"  Let  us  look  at  an  example  or  two  where  the  same 
word,  '  creature,' is  used.  Col.  i.  19.  'Christ  the  first- 
born of  every  'creature.'  Of  what  'creatures'  is  Christ 
here  spoken  of  as  being  th^"  first-born?  I  presume  not  of 
angels,  or  brutes;  but  of  men.  Again,  '  the  Gospel  should 
be  preached  imto  every  creature.'  What  creature  does 
this  refer  to?  Brule  creatures?-!  or  angelic  creatures? 
Are  these  the  creatures  to  whom  the  Gospel  is  preached? 
No.  To  whom,  then,  does  the  word  '  creature'  apply?  I 
press  the  question.  Ans.  To  human,  sinful  men;  does  it 
not?  The  Savior  commanded  his  disciples  to  go  through- 
out the  world,  and  '  preach  the  Gospel  to  every  creature.' 
What  is  the  meaning  of  the  word  '  creature,'  here?  To 
whom  was  the  Gospel  to  be  preached,  but  to  sinful  man? 
who  needed  it,  and  who  was  to  be  delivered  by  it?  and  to 
whose  nature  and  condition  alone  was  it  adapted?  Mr. 
Waller  tells  us  he  may  drive  me  to  embrace  more  in  the 
word,  "creature,"  by  my  interpretation,  than  would  suit 
my  argument;  and  then  that  it  embraces  less  than  the 
whole  human  creation.  Well,  let  us  hear  what  kind  of 
creatures  it  can  embrace,  beyond  human  beings.  My 
reading  of  the  passage  is,  that  it  embraces  just  the  whole 
human  race,  and  no  more,  and  no  less;  because  the  crea- 
tion that  shall  be  delivered  from  the  bondage  of  corrup- 
tion into  the  glorious  liberty  of  the  sons  of  God,  is  the 
'  creation'  that  was  'made  subject  to  vanity;'  the  creation 
that  is  in  'the  bondage  of  corruption,'  the  'creation'  that 
has  an  '  earnest  expectation  of  the  manifestations  of  the 
sons  of  God,'  and  the  creation  to  whom  the  preaching  of 


BIOGRAPHICAL.  IGl 

the  Gospel  was  exclusively  adapted; — in  a  word,  sinful, 
HUMAN  BEINGS.  The  Avord  can  not  be  made  to  seim  to 
mean  any  thing  else,  Then  I  say  that  the  passage  does 
not  apply  to  the  brute  creation,  or  the  angelic  creation,  or 
the  fallen  angels  or  devils,  or  to  the  gloritied  saints;  but 
to  sinful  human  beings;  and  if  this  be  the  fact,  it  is  con- 
clusive evidence,  so  far  as  the  plain  declaration  of  Scrip- 
ture can  go,  in  favor  of  the  doctrine  of  final  universal 
salvation." 

Mr.  Waller,  did  not  seem  to  understand  how  sin  could 
be  both  punished  and  forghen.  In  reply  to  his  remarks, 
on  this  topic,  Br.  P.  spoke  as  follows: — 

"We  come  now  to  the  subject  of  the  forgiveness  of 
sin.  I  shall  here  make  a  few  remarks  on  his  reply  to  the 
views  I  have  expressed. 

"  It  seems  a  strange  thing  to  Mr.  Waller,  that  sin  should 
be  punished  under  the  govenment  of  God,  and  yet  that 
there  should  be  forgiveness  of  sin;  and  so  he  illustrates 
it  by  comparison  with  courts  of  justice;  and  asks  if  a 
court  of  justice  should  compel  a  man  to  pay  a  fine  of  one 
thousand  dollars,  and  after  it  was  all  paid,  forgive  the 
crime  for  which  the  punishment  was  inflicted,  etc.  I  pro- 
pose to  appeal  to  Scripture,  and  not  to  human  govern- 
ments, in  this  question.  The  forgiveness  of  God,  as  the 
Bible  uses  the  word,  differs  from  the  forgiveness  of  man, 
in  the  legal  sense,  in  this:  it  implies  a  cleansing  of  the 
sinner  from  sin;  a  making  of  him  pure  and  holy.  He  is 
said  to  be  '  tva^hed  from  his  sins.'  It  does  not  apply  to 
the  punishment  of  sin;  but  the  sin  iise/J.  Sin  is  sometimes 
represented  as  a  disease;  and  forgiveness  then  is  the  cure. 
Suppose  a  man  is  sick;  he  suffers  the  pain  of  that  sick- 
ness. Will  you  say  that  because  he  is  cured  of  his  dis- 
ease, therefore  he  has  not  suffered  all  its  pain?  His  pain 
lasted  as  lomr  as  his  disease.     So  it  is  with  sin.     When 


162  BIOGRAPHICAL. 

we  sin,  we  suffer  for  it;  and  not  until  we  cease  to  sin,  do 
we  cease  to  suff"er. 

"  To  illustrate  this  by  Scripture.  In  the  first  Epistle  of 
Paul  to  the  Corinthians,  fifth  chapter  and  third  verse,  it  is 
said  by  the  apostle,  '  Fur  1  verily,  as  absent  in  the  body 
but  present  in  the  spirit,  have  judged  already,  as  though  I 
were  present,  concerning  him  that  hath  done  this  deed.' 
[You  will  recollect  that  Jesus  Christ  received  a  kingdom; 
and  therefore  he  judged  mankind.  He  also  appointed 
his  apostles  judges  iu  his  kingdom.  Now  Paul  in  the  ex- 
ercise of  this  authority  exercised  judgment  upon  this  man.] 
'  In  the  name  of  our  Lord  Jesus  Christ,  Avlien  ye  are  gath- 
ered together,  and  my  spirit,  Avith  the  power  of  our  Lord 
Jesus  Christ  to  deliver  such  a  one  unto  Satan  for  the  de- 
struction of  the  flesh,  that  the  spirit  may  be  saved  in  the 
day  of  the  Lord  Jesus.' 

"  Here  is  an  instance  of  punrshment,  then,  and  of  its 
cominof  to  an  end,  as  well  as  being  remedial.  Turn  now 
to  2  Cor.  ii.  6.  The  apostle  Paul  says,  '  Sufficient  unto 
such  a  man  is  the  jmaishment  which  was  inflicted  of  many;' 
— [here  it  is  stated  that  this  punishment  was  sufficient, 
there  was  enough  of  it;]  verse  7,  '  So  that,  contrariwise, 
ye  ought  rather  to  forgive  him  and  comfort  him,  lest  per- 
haps, such  a  one  should  be  swallowed  up  with  over-much 
sorroAv.  Wherefore  I  beseech  you  that  j^e  would  confirm 
your  love  toward  him.' 

"  Here,  then,  is  an  instance  of  a  man  delivered  over  to 
satan  for  punishment.  Here  is  an  instance  of  the  punish- 
ment being  avfficletd,  and  here  the  sufficient  punishment 
was  followed  by  forgiveness.  If  Mr.  Waller  wishes  to 
ridicule  the  idea,  let  hini  turn  his  ridicule  upon  the  lan- 
guage of  Paul  the  apostle  of  Jesus  Christ,  and  not  upon 
the  Universalists. 

"  We  turn  now  to  Isaiah,  xl.  1,  2,  for  an  illustration  of 
the  same  doctrine.     '  Comfort  ye,  comfort  ye  my  people, 


BIOGRAPHICAL.  163 

saith  your  God.  Speak *ye  comfortably  unto  Jerusalem, 
and  say  unto  her  that  her  warfare  is  accomplished,  that 
her  iniquity  is  pardonkd' — why? — '  for  she  hath  receiv- 
ed of  the  Lord's  hands  double  for  all  her  sins.'  Here  the 
sense  of  '  double'  is  full,  entirely;  as  where  we  read  of 
'  double  restriction.'  The  punishment,  then,  was  entire 
and  complete;  and  yet  the  sinners  were  '  pardoned' — in 
the  scriptural  use  of  that  word;  Mr.  Waller's  sneers  to  the 
contrary'-,  notwithstanding.  These  examples  are  enough 
to  show  that  sin  may  be  punished  fully,  and  yet  the  sinner 
be  pardoned." 

And  also  to  this  effect,  on  a  collateral  subject,  the  dis- 
ciplinary nature  of  punishment: — 

"Respected  Friends: — Mr.  Waller,  in  the  opening  of 
his  last  speech,  remarking  upon  the  disciplinary  nature  of 
punishment,  made  this  declaration;  that  if  the  punishment 
inflicted  by  God  for  transgression,  was  not  disciplinary  and 
for  the  reformation  of  the  sinner,  Universalism  was  false; 
and  vice  versa.  His  language  Avas.  '  The  whole  doctrine 
turns  upon  this  point.'  He  admitted  that  if  punishment 
was  disciplinary,  and  for  the  reformation  of  sinners.  Uni- 
Tersalism  was  true.  Now,  though  we  hold  that  punish- 
ment is  discipHnary  and  for  reformation;  yet  we  deny  that 
the  doctrine  of  universal  salvation  depends  and  turns  upon 
that.  Even  though  that  doctrine  should  not  be  true,  Uni- 
versalism would  not  consequently  be  false.  But  if  Mr. 
Waller  does  not  admit  it  to  be  true,  it  follows  that  punish- 
ment must  be  vindictive,  and  inflicted  purely  and  only  in  a 
revengeful  and  malicious  spirit,  which  measures  to  the  sin- 
ner according  to  his  sins,  without  reference  to  his  being 
made  better,  and  for  the  purpose  of  retaliation  only.  We 
believe  that  the  object  of  all  God's  punishments  is  to  bring 
all  men  to  goodness,  and  purity,  and  happiness. 

"We  have  following  this  declaration  a  number  of  pas- 
sages quoted;  and  Mr.  Waller  ridiculed  the  idea  of  punish- 


164  BIOGRAPHICAL. 

ment  being  for  reformation.  We  have  been  referred  to 
all  that  class  of  passages  containing  the  words,  '  cursed,' 
'wo,'  '  anathema,' ytre,  hell,  snares,  sorrow,  indignation, 
wrath,  terror,  torment,  etc.,  and  then  the  same  passage 
with  the  word  'blessings,'  substituted,  etc.;  such  as, 
'blessed  is  he  that  continueth  not  in  all  things  of  the  law 
to  do  them.' 

"  Now  you  know  that  punishment  is  frequently  spoken 
of  as  a  '  curse,'  a  wo  inflicted  by  '  fury'  and  *  wrath'  even; 
especially  in  the  Old  Testament;  but  that  notwithstanding 
this  language  is  so  often  seen  in  the  Old  Testament,  yet 
the  Old  Testament  itself  expresses  that  it  was  inflicted  for 
the  benefit  of  sinners,  and  was  followed  by  hajrpiness,  I 
refer  for  example,  to  Jeremiah  xxxiii.  I  would  quote  a 
number  of  other  passages,  but  have  not  time.  It  is 
enough  to  notice  them  now.  Jeremiah  xxxiii.  5-8. 
"  They  come  to  fight  with  the  Chaldeans;  but  it  is  to  fill 
them  with  the  dead  bodies  of  men  whom  I  have  slain  in 
mine  anger,  and  in  my  fury,  and  for  all  whose  wickedness 
I  have  hid  my  face  from  this  city.  Behold  I  will  bring  it 
health  and  cure,  and  I  will  cure  them,  and  will  reveal 
unto  them  the  abundance  of  peace  and  truth.  And  I 
will  cause  the  captivity  of  Judah  and  the  captivity  of  Is- 
rael to  return,  and  will  build  them,  as  at  the  first.  And 
I  will  cleanse  them  from  all  their  iniquity,  whereby  they 
have  sinned  against  me:  and  I  will  ^j«rc?o«  all  the  iniqui- 
ties; whereby  they  have  sinned,  and  whereby  they  have 
transoTessed  aq-ainst  me.' 

"  Here  is  an  instance  of  God  inflicting  punishment,  but 
followed  by  future  peace,  and  holiness,  and  joy.  But  as 
Mr.  Waller  attempted  so  seriously  to  ridicule  the  idea  of 
punishment  being  inflicted  in  order  that  a  blessing  might 
follow,  I  will  quote  some  passages  bearing  directly  upon 
that  point,  to  show  that  God's  punishments  are  inflicted 
generally  for  the  benefit  of  the  sufferer. 


BIOGRAPHICAL.  165 

"  Hebrew  xii.  9-1 1.  '  Furthermore  we  have  had  fath- 
ers of  our  flesh  which  corrected  us,  and  we  gave  them 
reverence;  shall  we  not  much  rather  be  in  subjection  unto 
the  Father  of  spirits  and  live?  For  they  verily  for  a  few 
days  chastened  us  after  their  own  pleasure;  but  he  for  our 
PROFIT,  that  we  might  be  partakers  of  his  holiness.  Now 
no  chastening  for  the  present  seemeth  to  be  joyous,  but 
grievous;  nevertheless  afterwards  it  yieldetk  the  jyeaceohle 
fruit  of  righteousness  unto  them  which  are  exercised 
thereby.' 

"  Does  not  this  again  prove  that  the  very  object  of  di- 
vine punishment  and  chastisement  is  the  benefit  of  the 
sinner?  My  friend  has  challenged  me  to  produce  a  single 
individual  case  where  punishment  has  effected  the  object 
of  discipline  and  reform.  Did  not  Nebuchadnezzar 
proudly  exalt  himself  against  God,  and  was  he  not  for  this 
changed  into  a  beast,  as  it  were,  and  driven  out  for  seven 
years  from  the  society  of  man?  And  did  not  Nebuchad- 
nezzar afterwards  acknowledge  that  the  punishment  was 
for  his  benefit,  and  praise  and  worship  God?  David 
speaks  of  being  put  into  the  '  lowest  hell;'  and  he  thanked 
God  for  deliverance  from  it;  and  said  he  was  made  better 
by  it:  "  Before  I  was  affiicled  I  went  astray — but  now 
have  I  kept  thy  law.'  So  with  Jonah.  God  told  him  to 
go  and  preach  to  the  Ninevites.  He  disobeyed,  and  God 
sent  him  to  hell,  where  he  was  punished  '  forever' — that 
word  being  used  in  a  limited  sense,  as  always  when  ap- 
plied to  punishment.  Jonah  after  he  was  sent  to  '  hell,' 
was  again  ordered  to  go  and  preach  at  Ninevah,  and  he 
went;  though  he  refused  before.  He  was  )/o  more  disposed 
to  disobey  the  command  of  God,  because  the  punishment 
had  reformed  him.  So  with  the  incestuous  Corinthian. 
No  doubt  he  was  made  a  better  man  after  his  punishment. 
It  is  said  his  punishment  was  *  sxifficienV ;  and  the  brethren 
were  requested  to   'comfort'   him,  lest  he    suffer  'over 


166  BIOGRAPHICAL. 

much.'  This  would  not  have  been  said  unless  his  punish- 
ment had  made  him  better.  Now  here  are  cases  where 
the  divine  chastisements  were  for  the  benefit  of  those  who 
endured  them." 

In  the  closing  part  of  his  sixth  speech,  he  thus  explain- 
ed his  views  of  the  resurrection: — 

"  I  now  refer  to  1  Corinthians  15th  chapter.  '  The  last 
enemy  that  shall  be  destroyed  is"  death.'  Man  has  a 
great  many  enemies,  death  is  the  last,  and  it  is  here  de- 
clared that  Death  shall  be  'destroyed;'  is  to  be  '  swallowed 
up  in  victory.'  Now  if  every  enemy  of  man  is  destroyed; 
if  the  devil,  sin,  and  death  are  all  destroyed,  Avhere  is 
there  an  enemy  to  fear  that  can  make  man  miserable  in 
the  future  life?  If  there  be  an  enemy  beyond  the  last, 
then  I  give  up  the  question.  I  know  not  of  any;  I  can 
not  imagine  any:  I  know  of  no  evil  that  is  to  follow  death. 

"  But  as  we  are  now  in  the  15th  chapter  of  1st  Corinthi- 
ans, I  shall  say  more  on  the  subject  of  the  resurrection  of 
the  dead.  Mr.  Waller  has  quoted  from  Daniel,  John, 
Thessalonians,  Hebrews,  Revelation,  Corinthians,  in  refer- 
ence to  the  '  resurrection,'  'judgment,'  '  damnation,' and 
punishment,  without  any  remarks  to  show  their  bearing 
upon  the  question.  For  the  present,  therefore,  I  shall  not 
say  any  thing  about  them.  I  admit  the  correctness  and 
truth  of  all  the  passages,  and  believe  them  fully  and  sub- 
scribe to  them.  If  he  wishes  for  other  passages  to  illus- 
trate and  explain  these,  it  will  be  time  to  produce  and 
comment  upon  them,  after  he  has  shown  their  bearing  up- 
on the  alteration  of  our  condition  hereafter.  In  Corinthi- 
ans XV.,  cited  by  Universalists,  there  is  a  passage  relating 
to  the  resurrection  of  the  literally  dead.  The  apostle  dis- 
cusses, at  large,  the  subject  of  the  resurrection  of  the 
dead.  I  deny  that  the  passage  in  John  v.,  or  Daniel  xii., 
quoted  by  Mr.  Waller  before,  refers  to  the  resurrection  of 
the  literally  dead,  to  a  state  of  immortahty.     They  do  not 


BIOGRAPHICAL.  167 

refer  to  eternity.  But  this  in  Corinthians  xv.  is  admitted 
by  all  to  refer  to  it. 

Look  at  the  argument  of  the  apostle.  He  founds  the 
doctrine  of  the  resurrection  upon  the  fact  that  Jesus  Christ 
was  raised  from  the  dead.  I  need  not  read  that;  I  will 
begin  at  the  20th  verse:  'But  now  is  Christ  risen  from 
the  dead  and  become  the  first  fruits  of  them  that  slept. 
For  since  by  man  came  death,  by  man  came  also  the  re- 
surrection of  the  dead.'  [The  apostle  now  proceeds  to 
show  who  are  to  be  raised — all  that  die  in  Adam,  be  they 
more  or  less.]  '  For  as  in  Adam  all  die,  even  so  in  Christ 
shall  ALL  be  made  alive.  But  every  man  in  his  own  order: 
Christ  the  first  fruits;  afterAvards  they  that  are  Christ's  at 
his  coming.  Then  cometh  the  end,  when  he  shall  have 
delivered  up  the  kingdom  to  God,  even  the  Father:  when 
he  shall  have  put  down  all  rule  and  all  authority  and  all 
power.  For  he  must  reign  till  he  hath  put  all  enemies 
under  his  feet.'  [He  is  i/ow  reigning,  therefore,  in  his 
kingdom,  as  king  and  judge.]  '  The  last  enemy  that  shall 
be  destroyed  is  death.  For  he  hath  put  all  things  under 
his  feet.  But  when  he  saith  all  things  are  pxit  under  him, 
it  is  manifest  that  he  is  excepted,  which  did  put  all  things 
under  him.  And  when  all  things  shall  be  subdued  unto 
him,  then  shall  the  Son  also  himself  be  subject  unto  him 
that  put  all  things  under  him,  that  God  may  be  all  in  all.' 
Mark  the  fact,  'that  God  is  to  be  all  in  all.'  If  the  re- 
.surrection  to  shame  and  contempt,  and  to  everlasting  fire, 
refer  to  the  literal  resurrection  of  the  dead  to  an  immortal 
state,  how  can  this  passage  be  believed?  Will  God  be 
*  all  in  air  to  them  who  are  in  shame  and  contempt?  If 
so,  he  is  all  in  all  to  those  who  are  in  the  world  of  wo? 

"  Let  us  proceed  further;  Mr.  Waller  holds  that  there 
is  no  change  after  death. — that  as  we  die,  so  we  remain 
forever.  So  if  a  man  dies  drunk,  he  is  raised  drunk — re- 
mains druuk  forevkr!     Look  at  this  matter.     What  says 


168  BIOGRAPHICAL. 

Paul?  Verse  35.  '  But  some  man  will  say,  *  How  are 
the  dead  raised  up?  and  with  what  bodies  do  they  come?' 
[The  inquiry  is  not,  how  do  men  diel  but  how  are  they 
raised?  The  inquiry  in  these  days  is,  *  How  do  men  die?' 
Paul  asks,  *  How  are  they  raised?'  He  does  not  concern 
himself  to  ask  how  they  die;  but  '  how  are  they  raised 
up?'  He  did  not  say  they  were  raised  up  drunkards,  idol- 
aters, in  dishonor.  He  taught  exactly  the  contrary.] 
'  Thou  fool,  that  which  thou  sowest  is  not  quickened,  ex- 
cept it  die;  and  that  which  thou  sowest,  thou  sowest  not 
the  body  that  shall  be.' 

*'  In  reference  to  the  doctrine  that  we  are  raised  as  we 
die,  see  the  20th  and  22nd  chapters  of  Luke  and  Mat- 
thew, which  bear  on  the  doctrine  of  the  literal  resurrec- 
tion of  the  naturally  dead.  See  Matt,  xxii.,  xxiii.  The 
Sadducees  came  to  our  Lord  and  put  the  question  to  him 
as  to  the  woman  that  had  seven  husbands.  They  thought 
to  puzzle  him  by  the  question,  '  "Whose  wife  shall  she  be 
in  the  resurrection?'  They  took  it  for  granted  that  the 
future  life  was  like  this.  Hence  the  difficulty,  to  them,  of 
this  question.  The  seven  husbands  might  all  claim  her. 
But  the  Savior  says  to  them,  (verse  29,)  'Ye  do  err  [and 
1  say  the  same  to  our  friends  now;]  not  knowing  the 
Scriptures,  nor  the  power  of  God,"  [and  what  then  fol- 
lows?] '  For  in  the  resurrection  they  neither  marry  nor 
are  given  in  marriage,  but  are  as  the  angels  of  God  in 
heaven.'  That  is  the  condition  of  those  who  shall  experi- 
ence the  resurrection  to  a  future  life.  Here,  they  are 
'subject  to  vanity,'  temptation,  sin,  and  suffering.  But 
in  the  future  state  they  are  *  as  the  angels  of  God.'  They 
shall  not  die  any  more.  They  become  '  the  children  of 
God.'  If  stress  be  laid  on  the  expressions  "  They  which 
shall  be  accounted  worthy  to  obtain  that  world,'  (Luke 
XX.  35,)  'and  the  resurrection  of  the  dead,"  I  will  notice 
them  hereafter. 


[ 


I 


BIOGRAPHICAL.  169 

"  Mark  now  the  language  of  the  Savior.  In  the  resur- 
rection, men  '  are  as  the  angels  of  God  in  heaven.'  None 
are  so  now.  The  highest  saints,  the  holiest  men,  are  not 
equal  to  '  the  angels  of  God  in  heaven.'  Now  introduce 
Paul.  '  How  are  the  dead  raised  up?'  Are  they  raised 
as  they  die?  Is  their  condition  in  a  future  life  similar  to 
the  present?  We  shall  see.  Jesus  Christ  says,  '  Ye  do 
err,  not  knowing  the  Scriptures,  nor  the  power  of  God. 
For  in  the  resurrection  they  neither  marry  nor  are  given 
in  marriage,  but  are  as  the  angels  of  God  in  heaven.' 
Paul  says,  (verse  37,)  '  Thou  fool,  that  which  thou  sow- 
est  is  not  quickened  except  it  die,  and  that  which  thou 
sowest,  thou  sowest  not  that  body  that  shall  be,  but  bare 
grain:  it  may  chance  of  wheat  or  of  some  other  grain:  but 
God  giveth  it  a  body  as  it  hath  pleased  him,  and  to  every 
seed  his  own  body.  All  flesh  is  not  the  same  flesh  :  but 
there  is  one  kind  of  flesh  of  men,  another  flesh  of  beasts, 
another  of  fishes,  and  another  of  birds.  There  are  also 
celestial  bodies,  and  bodies  terrestrial:  but  the  glory  of  the 
celestial  is  one  and  the  glory  of  the  terrestrial  is  another. 
There  is  one  glory  of  the  sun,  and  another  glory  of  the 
moon,  and  another  glory  of  the  stars:  for  one  star  difi'er- 
eth  from  another  star  in  glory.  So  also  is  the  resurrec- 
tion of  the  dead.'  [How?  Here  is  the  point:]  'It  is  sown 
in  corruption;  it  is  raised  in  incorruptjon.  It  is  sown  in 
dishonor,  [the  opinion  of  men  now  is  that  they  rise  thus, 
and  live  forever  thus: — not  so  says  Paul;]  '  il  is  raised  in 
glory:  it  is  sown  in  weakness;  it  is  raised  in  power:'  [Here 
is  a  change  after  death, — a  great,  a  wonderful  change! 
greater  than  any  ever  experienced  before  death — a  change 
from  dishonor  to  glory!  Let  us  go  on  again:] — 'It  is 
sown  a  natural  body:  it  is  raised  a  spiritual  body.  There 
is  a  natural  body  and  there  is  a  spiritual  body:  and  so  it 
written,  The  first  man  Adam  was  made  a  living  soul;  the 
hist  Adam  was  made  a  quickening  spirit.'  [So  it  was 
15 


170  BIOGRAPHICAL. 

God's  purpose  that  we  should  be  '  subject  to  vanity'  here; 
but  that  we  should  be  delivered  from  that  '  into  the  glori- 
ous liberty  of  the  sons  of  God.']  '  Howbeit,  that  was  not 
first  which  is  spiritual,  but  that  which  is  natural:  and  af- 
terward that  which  is  spiritual.  The  first  man  is  of  the 
earth,  earthy:  the  second  man  is  the  Lord  from  heaven. 
As  is  the  earthy,  such  are  they  also  that  are  earthy;  and 
as  is  the  heavenly,  such  are  they  also  which  are  heavenly 
and  as  we  have  borne  the  image  of  the  earthy,  we  fshull 
also  hear  the  iina<je  of  the  heavenly.'  [This  is  the  change 
after  death,  in  the  resurrection,  effected  by  the  poAver  of 
of  God.  And  so  on  afterwards.]  'Now  this  I  say 
brethren:  that  flesh  and  blood  cannot  inherit  the  kingdom 
of  God;  neither  doth  corruption  inherit  incorruption.  Be- 
hold, I  show  you  a  mystery,  we  shall  not  all  sleep,  but 
we  shall  all  he  chavgecl,  in  a  moment,  in  the  twinkling  of 
an  eye,  at  the  la.st  trump:  for  the  trumpet  shall  sound,  and 
the  dead  shall  be  raised  incorruptible,  and  we  shall  all  be 
changed — [that  word  so  abhorrent  to  the  minds  of  some; 
WE  SHALL  BE  CHANGED.]  For  this  corruptible  must  put 
on  incorruption,  and  this  mortal  put  on  immortality.  So 
when  this  corruption  shall  have  put  on  incorruption,  and 
this  mortal  shall  have  put  on  immortality,  then  shall  be 
brought  to  pass  the  saying  that  is  written.  Death  is  swal- 
lowed up  in  victory.  Oh  death!  where  is  thy  sting?  Oh 
grave!  \^Hades,  or  Hell  if  you  please,]  where  is  thy  vic- 
tory?' All  are  destroyed  by  the  resurrection  to  glory- 
There  shall  be  no  more  sin,  misery,  or  death,  after  we 
are  raised  from  the  dead.  We  shall  rise  in  glory  and 
honor,  in  incorruption  and  immortality:  and  this  declara- 
tion of  St.  Paul  corresponds  to  the  declaration  of  Jesus 
Christ: — 'they  shall  be  as  the  angels  of  God  in  heaven.' 

"  I  shall  insist  upon  this  argument,  until  it  is  fairly  taken 
out  of  my  hands.  If  Mr.  Waller  sets  it  aside,  or  takes  it 
out  of  my  hands,  I  shall  yield  the  point.     But  unless  he 


BIOGRAPHICAL.  171 

does  so,  I  shall  rest  much  of  my  hope  of  a  future  state  of 
happiness,  upon  this  language.  It  is  the  most  lengthy, 
explicit,  and  elaborate  statement  of  the  doctrine  of  the 
resurrection  to  be  found  in  the  Word  of  God. 

"  Why  have  men  been  raised  to  wretchedness,  and  sin, 
and  shame  forever?  We  don't  here  find  expressed  the 
doctrine  of  misery  and  torture.  What  a  vast  difference 
between  St.  Paul's  account  of  the  resurrection,  and  the 
modern  popular  one!  I  will  add  no  more  at  present,  but 
wait  for  my  friend  to  notice  and  set  aside  the  passage,  if 
he  can.  This  is  not  the  last  I  shall  have  to  say  upon  this 
subject. 

"  I  cannot  tell  what  course  Mr.  Waller  will  pursue  upon 
this  passage.  There  are  three  different  opinions  among 
the  Orthodox  as  to  the  meaning  of  this  chapter.  I  wait 
for  Mr.  Waller's  views,  so  as  to  see  what  bearing  they 
have  upon  this  controversy.  I  hope  you  will  all  be  here 
to-morrow,  to  hear  my  reply  to  his  next  speech.  It  is  due 
to  yourselves,  and  to  me,  and  to  the  truth." 

We  present  but  one  more  extract  from  this  spirited  and 
talented  discussion;  it  is  on  the  judgment  of  the  world  by 
Christ  the  appointed  agent.  This  is  a  luminous  and  well- 
digested  argument,  and  must  have  made  a  deep  impres- 
sion on  his  hearers,  when  delivered  with  all  the  pathos 
and  energy  of  its  talented  author. 

"  But  let  me  state  my  position  in  reference  to  the  Judg- 
ment. The  Judgment  under  Jesus  Christ,  we  believe  to 
be  progressive,  in  this  world  during  the  reign  and  rvile  of 
Jesus  Christ,  which  commenced  1800  years  ago,  and  will 
continue  till  the  resurrection  of  the  dead,  when  the  king- 
dom of  Jesus  Christ  will  be  delivered  up  to  God. 

"  There  are  various  judgments  mentioned  in  the  Bible. 
Some  are  limited  judgments,  for  particular  t/dvgs,  upon 
particular  men,  at  particular  times.  This  doctrine  does 
not  apply  to  them;  nor  to  the  destruction  of  Jerusalem. 


172  BIOGRAPHICAt. 

This  is  what  I  say:  That  the  judgment  under  Jesus  Christ 
embraces  the  dissolution  of  the  Jewish  polity,  to  be  follow- 
ed by  the  reign  of  the  Gospel.  But  that  that  was  all,  I 
do  not  say;  but  the  judgment  embraced  that.  Yet  there 
are  passages  relating  to  that  particular  event.  The  great 
doctrine  is,  that  the  Judgment  of  Jesus  Christ  continues 
from  the  beginning  of  his  reign  to  the  delivering  up  of  his 
kingdom  to  God  the  Father. 

"  Before  I  go  further  to  establish  this  doctrine,  I  will 
notice  another  point  of  Mr.  Waller.  Admitting  the  fact 
to  be  that  the  wicked  are  punished  immediately  after 
death,  as  Partialists  believe,  and  admitting  the  passage 
quoted  to  mean  what  Mr.  Waller  says,  then  Tartarus  and 
Hades  are  places  of  punishment  before  the  Judgment!  If 
this  sentiment  be  correct,  the  Antediluvians,  Sodomites, 
and  Egyptians,  who  lived  thousands  of  years  ago,  have 
been  suffering  a  punishment  inflicted  by  God  ever  since 
their  destruction .  The  judgment  is  put  off,  according  to 
the  popular  belief;  then  here  are  millions  suffering  in 
Hell  before  they  have  been  judged!!  Suppose  a  governor 
or  other  civil  ruler  should  do  this;  that  an  accused  person 
should  be  first  hung,  and  afterwards  tried?  Whoever 
heard  of  such  monstrous  injustice?  Does  God  govern 
mankind  in  this  way?  punish  men  for  thousands,  perhaps 
milMons  of  years,  and  then  judge  theml  It  is  so,  if  men 
suffer  in  Tartarus,  and  are  afterwards  judged,  as  Mr.  Wal- 
ler seems  to  believe.     Hang  a  man,  then  try  him!! 

Psalms  Iviii.  11:  '  Verily  he  is  a  God  that  judgeth  in 
the  earth."  Psalms  ix.  16:  "  The  Lord  is  known  by  the 
judgment  which  he  executeth,'  [in  the  present  tense.] 
Psalms  xcvi.  10-13.  '  Say  among  the  heathen  that  the 
Lord  reigneth:  the  world  also  shall  be  established  that  it 
shall  not  be  moved:  he  shall  judge  the  people  righteously. 
Let  the  heavens  rejoice,  and  let  the  earth  be  glad:  let  the 
sea  roar  and  the  fulness  thereof.     Let  the  field  be  joyful, 


BIOGRAPHICAL.  173 

and  all  that  is  therein:  then  shall  all  the  trees  of  the  Avood 
rejoice  before  the  Lord:  for  he  cometh,  for  he  cometh  to 
judge  the  earth;  he  shall  judge  the  world  with  righteous- 
ness, and  the  people  with  his  truth:' — the  Psalmist  calls 
for  rejoicing  because  of  the  judgment.  It  was  not  so 
dreadful  and  horrible  a  thing  as  to  terminate  in  endless 
perdition!  It  was  one  which  all  things  could  rejoice  at, 
and  as  David  did,  when  he  said,  '  Before  I  was  affiicted, 
I  went  astray — but  now  have  I  kept  thy  law." 

Isaiah  xlii.  4:  '  He  shall  not  fail  nor  be  discouraged  till 
he  has  set  judgment  in  the  earth.''  In  Rev.  xx.  '  the  earth' 
and  the  heaven  had  fled  away;  and  yet  Isaiah  prophesied 
the  judgment  to  be  'in  the  earth.'  In  Gal.  ii.  2-5:  'And 
it  shall  come  to  pass  in  the  last  days,  [that  is,  of  the  Mo- 
saic dispensation,]  that  the  mountain  of  the  Lord's  house 
shall  be  established  on  the  top  of  the  mountains,  and  shall 
be  exalted  above  the  hills;  and  all  nations  shall  flow  unto 
it.  And  many  people  shall  go  and  say,  come  ye  and  let 
us  go  up  to  the  mountain  of  the  Lord,  to  the  house  of  the 
God  of  Jacob;  and  he  will  teach  us  of  his  ways,  and  we 
will  walk  in  his  paths:  for  out  of  Zion  shall  go  forth  the 
law,  and  the  word  of  the  Lord  from  Jerusalem.  And  he 
shall  JUDGE  among  the  nations,  and  shall  rebuke  many 
people;  and  they  shall  beat  their  swords  into  plough  shares 
and  their  spears  into  pruning  hooks:  nation  shall  not  lift  up 
sword  against  nation,  neither  shall  they  learn  war  any  more.' 

•' Micah  iv.  1-4,  Jeremiah  xxiii.  5  and  6,  Psalms  ex.  all 
prophecy  that  the  coming  of  Jesus  Christ  is  for  judging 
and  ruling  men;  and  when  we  come  to  the  New  Testa- 
ment, we  see  where  the  prophecies  were  accomplished. 

"John  V.  22 — 'For  the  Father  judgeth  no  man — that 
is,  now — but  hath  committed  all  judgment  unto  the  Son.' 
It  was  done  then  according  to  the  prophecies  before  given 
and  quoted.  John  ix.  39,  Jesus  said,  *  For  judgment,  I 
am  come  into  this  world.' 


174  BIOGRAPHICAL. 

"  I  will  notice  another  passage  in  the  7th  of  Daniel, 
which  presents  the  whole  matter  as  we  hold  it,  in  refer- 
ence to  the  Judgment.  9th  verse:  '  I  beheld  till  the 
thrones  were  cast  down,  and  the  Ancient  of  days  did  sit, 
whose  garments  were  white  as  snow,  and  the  hair  of  his 
head  like  pure  wool:  his  throne  was  like  the  fiery  flame, 
and  his  wheels  as  burning  fire.  A  fiery  stream  issued 
and  came  forth  from  before  him:  thousand  thousands 
ministered  unto  him,  and  ten  thousand  times  ten  thousand 
stood  before  him:  the  judgment  ^vas  set,  and  the  books 
were  opened.'  [Corresponding  with  the  language  in  Rev- 
elation.] '  I  saw  in  the  night  visions  and  behold,  one  like 
the  Son  of  man  came  with  the  clouds  of  heaven,  and 
came  to  the  Ancient  of  days  and  they  brought  him  near 
before  him.  And  then  was  given  him  dominion  and 
glory  and  a  kingdom,  that  all  people,  nations  and  langua- 
ges, should  serve  him:  his  dominion  is  an  everlasting  do- 
minion, which  shall  not  pass  away,  and  his  kingdom  that 
which  shall  not  be  destroyed.' 

"  NoAV  this  is  the  prophecy  of  the  receiving  of  the 
kingdom  by  Christ,  and  the  judgment  as  exercised  by 
him.  You  see  the  correspondence  Avith  20th  Revelations. 
It  differs  from  Cor.  15th,  in  that  the  latter  states  that  the 
kingdom  will  then  be  delivered  up  to  the  Father.  You 
see  the  difference.  Men  now  place  the  judgment  oi  the 
resurreclion;  while  the  Sacred  Writer  places  it  all  along 
during  Jesus  Christ's  reign,  ommencinff  with  the  establish- 
ment of  his  kingdom.  I  wish  this  to  be  remembered — 
that  at  the  'delivering  up  of  his  kingdom  to  the  Father,' 
and  the  resurrection  of  the  literally  dead,  not  a  word  is 
said  as  to  there  being  then  any  judgment  or  punishment: 
ALL  are  'in  Christ,'  immortal,  in  glory. 

"He  quoted  Peter:  'For  if  the  righteous  scarcely  be 
saved,  where  shall  the  ungodly  and  sinner  appear?'  I 
asked  if  this  meant  that  the  righteous  were  to  be  '  scarcely 


BIOGRAPHICAL.  175 

saved'  in  the  life  to  come?  By  no  means.  Mr.  Walker 
will  '  scarcely'  venture  to  assert  this.  I  presume  the  de- 
claration relates  to  salvation  here.  What  does  it  say  of 
judgment?  Read  the  preceding  verse:  17th  verse  4th 
ch.  1  Pet.  "For  the  t'nne  is  come,  that  judgment  must  he- 
(jm  at  the  house  of  God,  and  if  it  first  begin  at  us,  Avhat 
shall  the  end  be  of  them  that  obey  not  the  Gospel  of  God?' 
And  so  Revelation  vi.  17:  *  For  the  great  day  of  his  wrath 
IS  COME — who  shall  be  able  to  stand?'  After  that,  the 
Gospel  Avas  to  be  preached,  as  spoken  of  in  Revelation. 
Does  he  say  the  judgment  is  in  the  future  life?  after 
'  the  day  of  judgment'?  That  would  be  a  ridiculous  idea. 
I  know  John's  Revelation  is  a  difficult  book  to  understand; 
yet  this  passage  may  be  brought  against  Mr.  Waller's  ex- 
position of  those  quoted  by  him,  so  far  as  relates  to  the 
prophecies  of  the  Old  Testament,  and  in  the  New  Testa- 
ment of  their  fulfillment. 

Ezekiel  xxxvi.  19:  'According  to  their  doings  I  judg- 
ed them.'  Here  judgment  is  spoken  of  as  haoing  occur- 
/•ed  in  time  ^jas/;  not  to  be  in  the  future  life.  He  had  done 
it.  So  in  Lamentations:  '  The  punishment  of  thine  ini- 
quity IS  ACCOMPLISHED.'  Yet  we  hear  now  that  punish- 
ment is  never,  never,  never  to  cease!  while  Jeremiah  said, 
in  this  case,  that  it  had  been  accomplished. 

"  1  Cor.  V.  Paul  takes  upon  himself  the  authority  (is 
it  a  usurped  authority?)  to  'judge'  the  incestuous  man  to 
be  '  delivered  to  satan,  for  the  destruction  of  the  flesh, 
that  his  spirit  might  be  saved  in  the  day  of  the  Lord  Je- 
sus.' And  in  2  Cor.  ii.  6,  he  says,  'Sufficient  unto 
such  a  man  is  this  punishmenf,  which  was  inflicted  of 
many.'  '  Sufficient i'  It  would  be  nonsense  to  say  it  was 
sufficient,  if  punishment  is  endless,  and  never  to  cease. 
Yet  so  it  says  here:  '  So  that  contrariwise  ye  ought  rather 
to  forgive  him  and  comfort  him,  lest  perhaps  such  a  one 
should  be  swallowed  up  Avith  over  much  sorroic'     People 


1 76  BIOGRAPHICAL. 

are  not  troubled  now  about  'over  much  sorrow,'  in  the 
Ufe  to  come.  They  cry  out,  with  TertulUan,  'How  I  shall 
rejoice!  how  exult?  in  those  torments.'  Here  the  sinner 
was  punished  and  then  forgiven;  and  this  is  the  doctrine 
of  Scripture — Mr.  Waller's  ridicule  to  the  contrary  not- 
withstanding. 

"  So  much  for  our  doctrine  of  the  Judgment.  I  have 
sustained  it  by  the  Old  and  New  Testament,  and  by  facts. 
I  will  now  notice  those  passages  which  he  quoted,  relat- 
ing to  a  resurrection  in  connection  with  those  that  speak 
of  judgment. 

"  And  first,  of  the  resurre^ition  in  Daniel  xii. — a  passage 
of  great  importance,  and  one,  if  the  interpretation  com- 
monly given  of  it  be  correct,  that  will  prove  the  doctrine 
of  universal  salvation  to  be  false:  'And  many  of  them 
that  sleep  in  the  dust  of  the  earth  shall  awake,  some  to 
everlasting  fire,  and  some  to  shame  and  everlasting  con- 
tempt.' This  is  quoted  in  connection  with  John  v: 'Mar- 
vel not  at  this,'  says  Christ;  '  for  the  hour  is  coming  in 
which  all  that  are  in  the  graves  shall  hear  his  voice,  and 
shall  come  forth;  they  that  have  done  good  unto  the  res- 
urrection of  life,  and  they  that  have  done  evil  vmto  the 
resurrection  of  damnation;'  which  is  parallel  with  Dan. 
xii.,  by  the  admission  of  him  who  quotes  it.  If  they 
prove  the  time  to  relate  to  the  future  life,  in  the  first  in- 
stance, it  shows  the  same  of  the  last;  and  so  vice  versa,  if 
shown  to  be  confined  to  this  life.  They  stand  together, 
as  to  their  bearing  on  the  general  resurrection. 

"Now  there  are  some  «mr^'5  about  this  chapter,  12th 
Daniel,)  which  show  the  time  at  which  that  resurrection 
was  to  be.  Now  it  is  urged  that  John  v.  and  Dan.  xii.  re- 
fer to  a  resurrection  of  the  naturally  dead  to  immortality. 
I  deny  itj  and  I  will  endeavor  to  establish  the  correctness 
of  my  denial.  Before  that  is  fully  done,  however,  I  will 
give  an  illustration   of  the  word  '  (/raves,'  in    5th  John. 


BIOGRAPHICAL.  177 

That  it  is  not  hades,  where  tlie  dead  in  general  are,  I  will 
prove  at  another  time. 

"In  this  case,  'graves'  is  not  applied  literally — to  the 
literally  dead.  Those  that  bcheve  in  Jesus  Christ  have 
noMJ  eternal  life;  as  seen  by  the  context.  They  'have 
passed  from  death  to  life.'  For  a  similar,  though  not  the 
same  use  of  'graves,'  see  Ezek.  xxxvii.  12:  'Therefore 
prophesy  and  say  unto  them.  Thus  saith  the  Lord  God:  Be- 
hold 0  my  people!  I  Avill  open  your  graves,  and  cause  you 
to  come  up  out  of  your  graves,  and  bring  you  unto  the 
land  of  Israel.  And  ye  shall  know  that  1  am  the  Lord, 
Avhen  I  have  opened  your  graces,  O  my  people,  and 
brought  you  up  out  of  your  graves,  and  shall  put  my  spir- 
it in  you,'  etc. 

"  This  shows  that  the  Avord  'graves'  sometimes  applies 
to  those  Avho  are  not  literally  dead,  and  that  the  expres- 
sion '  come  lip  out  of  your  graves,'  does  not  mean  from 
natural  death,  to  a  state  of  immortality. 

"  It  is  the  vision  of  the  valley  of  dry  bones,  that  is  de- 
scribed in  this  37th  chapter  of  Ezekiel:  '  And  he  said 
unto  me.  Son  of  man,  can  these  bones  live?  and  I  an- 
swered, 0  Lord  God,  thou  knowest.'  And  after  the  Lord 
had  clothed  the  bones  with  living  flesh,  and  put  breath 
into  them,  so  thej^  '  stood  up  on  their  feet,  an  exceeding- 
great  army;'  'then  he  said  unto  me.  Son  of  man,  these 
bones  are  the  whole  house  of  Israel;  behold,  they  say  our 
bones  are  dried,'  etc.  The  house  of  Israel,  the  prophesy 
goes  on  to  say,  so  degraded,  and  withered,  and  scattered, 
was  to  be  restored  to  its  privileges  and  enjoy  its  dominions 
of  territory.  Vitality  was  to  be  restored  to  those  who 
were  in  the  '  graves.'  They  should  come  forth  from  their 
loiv  estate.  I  do  not  say  it  refers  to  the  same  thing,  as  John 
v.;  but  there  is  a  similar  use  of  the  word,  'graves;''  and  it 
shows  it  is  not  always  applied  to  literal  death;  but  used 
figuratively,  as  in  Jolm  v. 


178  BIOGRAPHICAL. 

"U^ow  for  the  '  marha'  in  the  12th  of  Daniel,  as  to  the 
ihde  when  the  resurrection  there  spoken  of  was  to  be  ac- 
complished. The  first  verse  says,  'And  at  tJiat  iiiue  shall 
Michael  stand  np:  the  great  prince  which  standeth  for  the 
children  of  thy  people:  and  there  shall  be  a  time  of  trouble, 
such  as  never  was  since  there  was  a  nation  even  to  that 
time:  and  at  that  time  thy  people  shall  be  dehvered,  every 
one  that  shall  be  found  written  in  the  book.'  This  verse 
contains  a  mark.  It  speaks  of  '  a  time  of  trouble  such  as 
never  was  since  there  was  a  nation,'  etc.  Jv'ow  if  you 
turn  to  the  29th  Matthew,  you  will  find  that  Jesus  Christ 
alludes  to  it,  and  the  time  will  be  shown  by  that  context. 
Matthew  xxiv.  21:  '  For  then  shall  be  great  tribulation, 
such  as  was  not  since  the  beginning  of  the  world  to  this 
time,  no,  nor  ever  shall  he.'  The  Savior  evidently  refers 
to  Daniel's  language.  When  was  the  '  tribulation'  to 
come?  See  the  preceding  verses:  verse  16.  'Then  let 
them  Avhich  be  in  Judea  flee  tn  the  monntains:  let  him 
which  is  on  the  house  top  not  come  down  to  take  any 
thino-  out  of  his  house:  neither  let  him  which  is  in  the 
field  return  back  to  take  his  clothes.  And  wb  unto  them 
which  are  with  child  and  to  them  that  give  suck  in  those 
days!  But  pray  ye  that  your  flight  be  not  in  the  wi//ter, 
neither  on  the  Sahbafh  day.  For  then,  then — at  Ihut 
time — shall  be  great  tribulation,  etc.  Does  this  refer  to 
the  resurrection  of  the  literally  dead  to  immortalitj^?  On 
such  an  occasion  would  he  tell  them  to  'pray  that  their 
flio-ht  should  not  be  in  the  winter,  nor  on  the  Sabbath 
day?'-!  Yet  so  you  must  hold,  if  you  say  the  time  re- 
ferred to  is  in  the  future  life. 

"There  is  another  mark  in  the  same  chapter,  (12th 
Daniel,)  verse  6:  'And  one  said  to  the  man  clothed  in 
linen,  which  was  upon  the  waters  of  the  liver.  How  long 
shall  it  be  to  the  end  of  these  wonders?'  [He  desires  to 
know  the  lime  when.     Hear  what   the    man  answered:] 


f 


BIOGRAPHICAL.  179 

•  And  I  heard  the  man  clothed  in  Hiicn  which  was  upon 
the  waters  of  the  river,  when  he  held  up  his  right  hand 
and  his  left  hand  unto  heaven,  and  sware  by  him  that  liv- 
eth  forever,  that  it  shall  be  for  a  time,  times,  and  a  half; 
and  when  [here  is  the  new  mark]  he  shall  have  accom- 
plished to  scatter  the  power  of  the  holy  people,  all  these 
things  shall  be  finished.'  This  last  sign  is  fulfilled  in 
the  scattering  of  the  Jews — '  the  holy  people,'  as  spoken 
of  by  the  prophets.  That  is  enough  of  itself.  The  time 
was  when  the  scattering  of  the  holy  people  should  be.  The 
Israelites  were  the  chosen  people  of  God,  that  were  scat- 
tered at  the  establishment  of  the  kingdom  of  Jesus 
Christ,  and  the  resurrection  of  those  who  Avere  in  darkness 
and  ignorance — some  to  life,  some  to  condemnation. 

"I  shall  not  dwell  longer  upon  this,  at  present.  I 
merely  throw  these  remarks  out  as  marks  of  the  time 
when  this  resurrection  should  occur — and  to  show  that 
the  passages  had  no  reference  to  the  literally  dead  rising 
to   immortality. 

"We  now  come  to  2  Cor.  v.  10:  '  For  we  must  all  ap- 
pear before  the  judgment  seat  of  Christ:  that  every  one 
may  receive  the  things  in  body,  according  to  that  he  hath 
done,  whether  it  be  good  or  bad.'  (I  leave  out  the  words 
in  italics,  'done,'  and  'his,'  which  ryg  put  in  by  the  trans- 
lators, and  are  not  in  the  oinginal  language — as  acknowl- 
edged by  them  in  the  use  of  italic  letters.)  Look  at  that. 
Where  is  the  judgment  seat  of  Christ?  Where  his  kinff- 
domis — here:  v/here  it  has  stood  for  1800  years,  unless 
he  has  no  kingdom.  It  exists  now,  and  has  stood  for  1800 
years.  When  are  courts  of  justice  established  in  all  cor- 
rect civil  governments?  At  the  establishment  of  the  gov- 
ernment and  legislature.  Who  ever  knew  of  a  court  be- 
ing established  at  the  winding  up  of  the  affairs  of  a  na- 
tion? They  are  established  at  the  establishment  of  the 
kingdom,  or  state.     You  see  the  application  of  that  pas- 


180  BIOGRAPHICAL. 

sage  to  it.     There  is  no  variation  in  the  Bible.     It  is  while 
we  are  *  in  the  body;'  and  not  after  we  leave  the  bod)'. 

"  It  is  said  we  are  pvmished  '  according  to  our  deeds  good 
or  evil.'  I  have  said  already  that  Mr.  Waller  does  not 
believe  this,  as  it  is  written.  He  does  not  believe  the 
very  passages  he  has  quoted.  Are  Ave  punished  '  accord- 
ing to  our  WORKS,'  if  his  doctrine  be  true?  Suppose  a 
person  has  lived  a  good  life.  According  to  Mr.  Waller, 
he  may  be  unhajjpy  while  he  lives.  Is  he  rewarded  after 
death?  No;  because  he  happened  to  commit  o//e  sin  be- 
fore he  died;  and  therefore  went  to  hell! — and  receives 
no  reward.  A  bad  man,  who  has  led  a  wicked  life,  is  con- 
verted just  at  death,  and  goes  to  heaven;  and  receives  no 
punishiimit  for  his  sins.  Are  these  persons  judged  '  ac- 
cording to  their  icorks — good  and  evil?'  Xo!  Accord- 
ing to  the  doctrine  of  endless  punishment,  no  man  is  pun- 
ished according  to  his  works — not  one,  living  or  dying. 
For  the  time  will  never  come,  when  it  can  be  said  he  hat 
been  so  punished.  If  that  time  should  come,  the  punish- 
ment would  cease.  So  of  reward,  if  endless  happiness  is 
his  merited  reward.  If  his  happiness  goes  on  millions  of 
ages,  is  he  rewarded?  No,  he  has  not  yet  been  rewarded; 
nor  will  that  time  ever  arrive;  for  if  it  should  come  in  the 
progress  of  eternity,  the  reward  would  cease.  Let  that 
fact  be  avoided  and  set  aside,  if  possible. 

"  But  do  you  believe  it?  some  one  may  ask.  Certainly. 
While  men  are  good  they  are  rewarded.  They  '  have 
great  peace,'  says  the  Psalmist.  This  is  their  reward. 
'The  ways  of  wisdom  are  pleasant,'  says  Solomon.  Paul 
says,  '  For  the  kingdom  of  God  is  not  meat  and  drink, 
but  righteousness  and  peace  and  joy  in  the  Holy  Spirit.' 
So  the  wicked  are  punished  ichile  wicked:  aftericards  made 
holy,  and  saved. 

"But  according  to  Orthodoxy,  if  a  man  has  lived  like  an 
angel,  and  sins  at  his  death,  he  must  be  sent  to  hell  forev- 


BIOGRAPHICAL.  181 

er.  And  vice  versa.  If  a  man  has  lived  a  bad  life,  and 
is  converted  at  death,  he  will  be  forever  happy,  according 
to  the  common  doctrine.  According-  to  the  Bible,  '  everij 
man  is  to  be  punished  according  to  his  works.'  But  if 
judgment  is  to  be  followed  by  endless  evil,  the  doctrine  of 
punishment  according  to  works  as  declared  in  the  Bible, 
cannot  be  true:  the  immortal  destiny  then  depends  upon 
the  state  of  the  mind  and  heart  at  death. 

"  We  have  had  Universalist  writers  read  with  regard  to 
several  things.  Let  us  now  hear  the  testimony  of  ortho- 
dox writers  with  regard  to  the  meaning  of  this  passage. 
It  is  a  fact  of  importance,  that  people  commonly  think  of 
the  doctrine  of  endless  punishment  as  settled.  They  think 
it  strange  we  do  not  believe  it.  They  think  that  heretics 
and  heterodox  people  'ought  to  be  damned,'  as  I  have 
heard  Orthodox  preachers  say.  Now  it  is  a  fact  that  al- 
most every  passage  in  the  New  Testament,  commonly 
quoted  to  prove  the  doctrine  of  endless  misery,  has  been 
explained,  by  one  or  another  eminent  orthodox  writer  to 
relate  to  misery  in  this  life.  There  are  a  few  exceptions, 
perhaps;  but  almost  all  are  explained  by  one  or  another  of 
them  in  this  way.'  Among  these  writers,  are  Whitby, 
Liffhtfoot,  M'Knio-ht,  Hammond,  Dr.  A.  Clarke  and  Dodd- 
ridge — worthy,  wise,  learned,  and  pious  men.  They  do 
do  not  all  say  the  same  things  in  reference  to  any  one 
passage;  but  among  them  all  the  passages  commonly  quot- 
ed are  admitted  to  refer  to  punishment  in  this  life.  I 
quote  Lightfoot  on  the  5th  of  John,  merely  to  show  an  in- 
stance of  this  fact.  The  admissions  of  men  of  the  truth 
of  any  point,  against  themselves,  or  their  own  theories,  are 
of  great  consequence.  If  therefore  they  admit  the  fact  in 
this  instance,  it  shows  that  they  have  been  compelled  to 
do  so,  in  H-pite  of  their  creeds.  Says  Lightfoot  on  John  v.: 
'  These  words  might  also  be  applied  to  a  spiritual  resur- 
rection, as  were  the  former,  (and  so,  coining  out  of  graves 


1 82  BIOGRAPHICAL. 

meaneth,  Ezek.  xxxvii.  12,)  the  words  of  the  verse  fol- 
lowing being  only  translated  and  glossed  thus:  and  they 
camefortli,  they  that  do  good,  after  they  hear  his  voice  in 
the  Gospel,  to  the  resurrection  of  life;  and  they  that  do 
evil,  after  they  hear  the  Gospel,  unto  the  remrrection  of 
damnation.  But  they  are  more  generally  understood  of 
the  general  resurrection,'  etc.  Harm.  Evang.  Part.  iii. 
John  V.  28. 

"  Here  is  an  admission  that  the  passage  may  relate  to 
punishment  in  this  life — that  it  is  not  the  literal  resurrec- 
tion. I  read  from  Paige's  Selections — a  selection  by  Rev. 
Lucius  R.  Paige,  of  passages  from  Orthodox  writers,  from 
books  contained  in  the  libraries  in  and  near  Boston, 
which  are  the  largest  in  the  country.  I  vouch  for  the 
correctness  of  the  passages  quoted  in  this  book  which  I 
read.  If  I  read  one  Avhich  shall  be  found  not  correctly 
quoted,  it  shall  be  published  to  the  world." 

BR.    PINGREE    AS    A    MAN    AND    A    CHRISTIAN. 

I  had  intended  to  speak  of  him  more  at  length  in  the 
various  relations  of  life,  but  my  numerous  cares  Avill  not 
allow  me  to  bestow  as  much  time  on  this  branch  of  my 
subject  as  I  had  hoped.  I  am  thankful,  however,  that 
another  has  spoken  well  and  truly  of  him  as  a  man  and  a 
Christian;  and  I  need  not  ask  pardon  of  the  reader  for 
withholding  my  poor  efforts  and  presenting  the  following 
valuable  discourse  preached  in  Louisrille,  on  the  death  of 
Br.  Pingree,  Jan  21,  1849,  by  Br  George  H.  Emerson, 
then  suppljnng  the  desk  of  the  Universalist  church  in 
that  city. 

Proverbs  x.  7.     "  The  memory  of  the  just  is  hlessed." 
Hebrews  xi.  4.     "He  being  dead  yet  speaketh." 

"The  memory  of  the  just  is  blessed"  in  the  fact  that 
through  the  memory  of  a  just  man's  deeds  and  character, 
"he  being  dead  yet  speaketh."  It  is  indeed  a  pecuhar 
fact  of  a  good  man,  that  his  usefulness  does  not  cease  at 


f 


BIOGRAPHICAL.  183 

his  death.  His  deeds,  ti*easured  up  in  tlie  memories  of 
others,  continue  vocal,  eloquent  for  good,  long  after  the 
tongue  which  spoke,  or  the  hand  which  wrought  them,  arc 
moulded  into  dust.  Washington  still  rebukes  the  dema- 
gogue; he  is  still  the  defence  of  pure  patriotism.  And 
Christ  is  still,  for  this  world  too,  the  Savior  of  sinners. 
He  who  loves  to  do  good  in  his  life,  may  rejoice  to  know 
that  even  death  cannot  arrest  his  mission.  Though  dead 
he  can  yet  speak;  for  "  the  memory  of  the  just  is  blessed" 
for  continued  good. 

Now  it  is  true  that  the  character  of  a  bad  man  is,  in 
some  instances,  as  useful,  and  perhaps  more  so,  than  the 
character  of  a  good  man.  That  providence,  which  "from 
seeming  evil  still  educes  good,"  often,  if  not  always,  turns 
the  wickedness  of  man  to  a  good  result,  in  making  it  sub- 
servient to  purposes  of  virtue.  The  loathesomeness  of  the 
inebriate  in  his  filth  and  rags,  may,  through  the  very  dis- 
gust which  it  excites,  save  from  a  drunkard's  fate  some 
who  would  not  have  been  won  to  sobriety  by  all  the  at- 
tractiveness of  a  temperate  example.  But  there  is  this 
consideration  which  makes  the  usefulness  of  the  bad  man's 
character  a  punishment  to  the  bad  man  himself,  while  the 
usefulness  of  the  good  man's  character  is  to  the  good 
man  a  reward: — the  bad  man  is  made  to  do  good  as  a 
toaruing;  the  good  man  does  good  as  an  example.  The 
one  leads  us  to  hate  sin  by  showing  to  us  its  deformity; 
the  other  leads  us  to  love  goodness  by  showing  to  us  its 
loveliness. 

If  then  the  character  of  the  bad  man  was  to  be  em- 
ployed as  a  warning  after  he  was  dead;  if  it  was  to  be 
made  subservient  to  virtue,  after  this  event;  the  fact  to 
him  Avould  be  a  punishment;  the  reflection  that  his  degra- 
dation must  be  exhibited  as  a  warning  after  he  was  gone, 
would  add  bitterness  to  a  life  already  wretched.  There 
is  much  humanity,  therefore,  in  throwing  the  mantle  of 


184  BIOGRAPHICAL. 

forge tfulness  over  the  vices  of  the  dead.  To  inter  with 
their  bones,  the  evil  men  do,  is  felt  to  be  a  religious  duty; 
as  certainly  it  is  a  deed  of  charity.  But  this  is  all  we  can 
do.  We  cannot  honor  the  memory  of  the  evil  man;  we 
can  only  forget  him.  True  indeed  it  is,  "The  memory 
of  the  just  is  blessed:  but  the  name  of  the  wicked  shall 
rot." 

It  is  thus  that  the  good  man  only  "being  dead  yet 
speaketh."  It  is  the  good  man  only  of  whose  deeds  we 
may  freely  speak  after  he  has  gone.  It  is  the  good  man 
only  that  can  wish  to  be  remembered;  it  is  he  only  whose 
memory  can  be  cherished  without  a  violation  of  Christian 
chanty.  To  speak  therefore  of  the  dead — of  what  they 
were  while  living — is  itself  an  act  of  praise.  To  speak 
freely  of  one  after  he  has  gone,  and  that  too  in  a  public 
manner;  to  analyze  his  character;  to  enumerate  his  deeds; 
to  suffer  him  though  dead  to  speak  to  us  still;  all  beto- 
kens that  the  one  of  whom  we  speak  is  worthy  of  being- 
remembered.  Evidence  is  thus  given  that  he  was  good 
in  life;  for  it  is  the  good  men  do,  that  may,  with  Christian 
propriety,  live  after  them. 

We  are  assembled  here,  at  the  present  time,  to  offer  a 
tribute  of  respect  to  the  memory  of  a  faithful  brother,  and 
also  to  deduce  from  a  consideration  of  the  prominent 
traits  of  departed  worth,  such  principles  and  precepts  as 
have  for  us  a  useful  application.  We  would  derive  indi- 
vidual profit  from  the  influence  of  a  bright  example;  we 
would  honor  the  memory  of  our  brother,  by  introducing 
him  as  the  exampler.  We  would  introduce  a  marked  in- 
stance in  which  the  memory  of  a  just  man  is  blessed,  who 
'•being  dead  yet  speaketh." 

In  carrying  our  purpose  into  effect,  it  is  to  be  hoped 
that  no  departure  will  be  made,  intentionally  at  least, 
from  exact  truth.  It  is  desirable  that  we  offer  no  praise 
that  Avas  not  deserved;  that  avc   give  credit  for  no  excel- 


BIOGRAPHICAL.  185 

lence  that  was  not  possessed;  and  that,  of  those  qiudities 
■which  YTcre  conspicuous,  we  speak  without  the  shghtcst 
exaggeration.  It  is  a  sin  to  flatter  the  dead  as  well  as 
the  living.  Throughout  the  remarks  to  follow,  then,  it  is 
much  to  be  hoped  that  we  do  not  exceed  the  limits  of  ex- 
act justice. 

Further,  although  it  might  be  felt  as  improper,  to  search, 
at  the  present  time,  for  particular  faults;  yet,  the  general 
remark  may  be  indulged,  that  "no  man  liveth  and  sin- 
neth  not."  Errors  Avill  certainly,  if  not  necessarily,  at- 
tach to  all  creatures  possessing  finite  capacities  and  phys- 
ical infirmities,  and  at  the  same  time  acted  on  by  unfa- 
vorable influences.  The  errors  of  time,  the  errors  of 
place  and  situation,  the  errors  of  education  and  discipline, 
the  eiTors  of  a  limited  nature, — all  these  arc  the  certain 
accompaniments  of  human  life.  Propriety  will  not  ask 
us  to  do  what  truth  forbids, — make  an  exception  to  this 
statement  in  the  present  instance.  Our  brother  was  a 
man — had  the  frailties  of  a  man — was  acted  on  by  the 
influence  of  circumstances  which  necessarily  accompany  a 
man.  Strange  indeed  would  it  have  been  had  he  made 
the  journey  of  life  without  any  of  the  misfortunes,  moral 
as  well  as  physical,  Avhich  certainly,  perhaps  necessarily 
attends  the  progress  of  all  other  men. 

It  will  be  our  main  purpose  to  speak  of  the  character 
of  our  brother  and  to  deduce  therefrom  certain  important 
and  practical  principles. 

In  speaking  of  the  character  of  our  deceased  brother, 
we  shall  introduce  but  a  few  of  his  prominent  character- 
istics,— it  being  desirable  that  what  is  offered  be  not  of 
too  general  a  nature,  and,  at  the  same  time,  compressed 
within  i-easonable  limits.  The  division  and  order  of  our 
train  of  remark,  may  not  be  the  best;  but  we  will  en- 
deavor so  to  arrange  it,  as  to  present,  in  as  clear  a  light 


186  BIOGRAPHICAL. 

as  we  are  competent  to  do,  the  interesting  character 
which  forms  our  subject. 

I.  And  first,  our  brotlier's  character  as  a  Theologian. 
If  it  be  true,  and  we  presume  no  one  will  dispute  the  fact, 
that  one's  calling  in  life  should  correspond  to  his  natural 
taste — provided  of  course  that  that  taste  be  consistent 
with  good  morals, — it  is  certainly  true  that  Br.  Pingree 
could  hardly  be  accused  of  having  mistook  his  calling. 
So  strong  indeed  was  his  taste  for  theological  pursuits, 
that,  so  soon  as  he  was  old  enough  to  reason  at  all,  the 
first  subject  he  took  hold  of,  was  theology.  His  affective 
nature  took  him  to  religion;  and  in  theology — the  doc- 
trines of  religion,  his  intellectual  nature  was  every  way 
met.  His  intellectual  faculties  were  developed  and  com- 
pounded as  with  a  view  to  fit  them  for  theology;  and  then 
the  natural  impulse  of  his  moral  and  religious  nature  took 
him  as  if  by  instinct,  straight  to  the  very  thing  his  intel- 
lect was  fitted  for!  A  most  fortunate  organization  indeed 
for  a  theologian! 

There  are  many  individuals  whose  affective  nature 
would  take  them  to  relioion,  but  after  it  had  brouo-ht  them 
there,  the  intellectual  nature  would  give  plain  evidence 
that  it  was  not  at  home.  On  the  other  hand  there  are 
many  individuals  whose  intellectual  nature  is  precisely 
adapted  to  comprehend  and  expound  theology,  but  whose 
affective  nature  is  such  that  it  will  not  bring  them  to  what 
the  intellect  is  so  well  adapted.  The  former  individuals 
would  make  but  poor  theologians  tor  want  of  the  right  ca- 
pacity; the  latter  class  would  make  but  poor  theologians 
for  want  of  the  right  taste.  To  make  a  good  theologian 
the  right  taste  and  the  right  capacity  must  go  together. 
In  Br.  Pingree's  case  this  condition  was  most  amply  ful- 
filled. On  the  subject  of  theology  his  intellectual  and  his 
affected  natures  acted  with  beautiful  harmony. 

Theology  was  his  subject  of  all  others;  and  of  all  sub- 


BIOGRAPHICAL.  187 

jects  thcologj'^  was  the  one  he  could  best  understand. 
He  cared  but  little  for  the  sciences  as  sciences;  he 
cared  but  little  for  the  arts  as  arts;  he  cared  but  little  for 
most  of  the  movements  which  interest  most  people,  for 
any  seperate  interest  attending  them.  But  he  cared  a 
ereat  deal  for  all  of  these  thino's,  considered  in  their  bear- 
ings  upon  theology.  The  channel  of  his  thoughts  always 
tended  to  this  one  point.  That  he  had  a  capacity  to  ob- 
tain thoughts  with  a  view  to  this  point,  Avill  hardly  be 
questioned  by  those  who  knew  him  best. 

Some  of  his  friends  have  often  wondered  at  his  fondness 
for  public  debate;  seeing  that  in  his  private  life  he  showed 
so  little  of  the  combative  propensity.  They  could  not 
refer  the  fact  to  his  ambition;  seeing  that,  in  his  private 
capacity,  he  was  rather  modest  and  retiring.  But  if  the 
analysis  which  we  give  of  his  mental  character,  be  correct, 
his  fondness  for  debate  admits  of  an  easy  explanation. 
One  thing  is  quite  certain, — neither  his  ambition  nor  his 
combative  propensity,  nor  both  of  these  combined,  would 
have  taken  him  very  far  to  discuss  a  question  of  politics; 
but  if  theology  formed  the  subject  of  debate,  it  would  have 
required  but  little  of  either  of  these  causes  to  bring  him 
to  the  work.  His  debates  were  all  theological;  and  as 
theology  was  the  ruling  subject  of  his  mind,  the  zeal  with 
which  he  entered  on  his  debates,  is  readily  accounted  for. 

There  was  in  Br.  Pinoree's  mental  nature  a  strono-  ele- 
ment, — one  that  was  neither  moral  nor  intellectual,  but 
which  had  much  to  do  in  the  formation  of  his  theological 
character, — that  element  was  his  conservative  tendency. 
Without  this  tendency,  in  some  degree  at  least,  no  one 
can  ever  be  profound,  not  as  a  theologian  certainly.  In 
Br.  Pingree's  case  this  tendency  may  have  been  indulged 
to  an  extreme;  we  think  it  was;  but  considering  the  natu- 
ral turn  of  his  other  faculties,  his  was  certainly  the  best 
extreme.     If  he  held  to  things  as  they  are  with  too  much 


188  BIOGRAPHICAL. 

tenacity,  then  he  was  certainly  not  guilty  of  being  "  un- 
stable in  all  his  ways,"  Stability  of  character  is  one  of 
the  highest  requisites  for  success  in  so  weighty  a  study 
as  theology.  Perseverance  and  mental  industry — traits 
that  were  really  remarkable  in  our  brother — are  also  in- 
dispensable to  the  same  effect.  But  it  is  unnecessary  to 
enumerate  particulars; — suffice  it  to  say,  that  there  was 
hardly  any  qualitication,  necessary  to  the  formation  of  a 
theolocrical  character,  Avhich,  to  some  extent,  our  brother 
did  not  possess. 

Possessing  thus  the  natural  qualification  for  success  in 
his  favorite  study,  it  was  a  matter  of  course,  that  he 
should  rise  to  some  eminence  in  this  particular.  Had  he 
lived  to  old  age,  and  retained  his  powers,  he  would  with- 
out doubt,  have  obtained  a  hi^rh  station  as  a  theolog-ian. 
And,  brief  as  his  career  was,  he  lived  to  obtain  consider- 
able reputation  as  an  accurate  critic  and  a  profound 
thinker — that  is,  with  reference  to  the  great  subject  of  his 
studies  and  meditations. 

II.  We  will  now  briefly  consider  Br.  Pingree's  charac- 
ter as  a  Preacher.  It  can  hardly  be  necessary  to  say  that 
there  is  quite  a  distinction  to  be  observed  between  the  idea 
of  a  preacher  and  of  a  theologian.  There  have  been  ma- 
ny very  great  theologians  who  were  very  poor  preachers, 
and  there  have  been  many  very  successful  preachers  who 
have  been  but  indifferent  theologians.  It  is  true  there  is 
a  very  intimate  relation  between  theology  and  preaching; 
so  much  so  indeed  that  although  one  may  be  a  good  the- 
ologian and  a  poor  preacher,  he  cannot  be  a  good  preacher 
without  being  somewhat  of  a  theologian.  It  is  the  prin- 
cipal province  of  theology,  in  its  relation  to  preaching,  to 
furnish  the  matler  of  discourse;  but  to  present  that  matter 
so  as  to  convince  and  persuade,  the  prime  objects  of 
preaching,  involves  a  pecuHar  set  of  conditions.  There 
must  be  energy  in  the  delivery,  method  in  the  arrange- 


BIOGKAPHICAL.  189 

ment,  and  clearness  and  precision  in  the  style.  As  these 
are  simple  statements,  Avhich  any  one  of  common  sense 
may  apprehend,  the  want  of  competence,  in  the  present 
instance,  to  do  full  justice  to  the  ideas  suggested,  need  not 
be  a  source  of  embarrassment  either  to  speaker  or  hearer. 
We  present  facts  which  one's  common  sense  appreciates  as 
soon  as  directed  to  them;  we  attempt  nothing  further. 

We  do  not  hesitate  to  say  that  Br.  Pingree's  chief 
greatness  consisted  in  his  theological  character.  In  say- 
ing this  however,  we  award  to  him  the  basis  of  success  as 
a  preacher.  That  he  had  most  of  the  other  requisites  for 
preaching  successfully,  is  an  opinion  quite  generally  en- 
tertained among  his  friends;  and  many  good  judges  have 
decided  that  his  pulpit  efforts  were  deserving  of  high 
praise. 

That  he  exercised  in  his  delivery  one  of  the  requisite 
qualities  for  effective  preaching;  no  one  we  presume  will 
deny; — he  was  energelic.  In  this  respect  he  gave  evi- 
dence that  he  had  complied  with  the  rule  prescribed  by  a 
master  in  such  matters,  a  rule  to  this  effect:  Never  say 
anything  to  an  audience  because  you  have  got  up  to 
preach;  but  get  up  to  preach  because  you  have  something 
to  say.  The  earnest  manner  in  which  Br.  Pingree  deliv- 
ered his  sermons  no  doubt  made  his  congregation  feel  that 
he  was  not  preaching  because  he  Avas  in  the  pulpit,  but 
that  he  was  in  the  pulpit,  for  the  sake  of  preaching. 

Some  may  have  thought  that  he  carried  this  energetic 
quality  to  an  extreme,  so  far  indeeed  as  to  give  his  man- 
ner an  appearance  of  being  harsh.  This  may  have  been 
the  case;  but  if  so,  his  manner  will  not  certainly  be  ac- 
cused of  a  much  worse  fault — the  fault  of  being  weak  and 
insipid. 

Br.  Pingree  Avas  also  very  successful  in  the  arrange- 
ment of  the  matter  of  his  discourses.  This  is  an  excel- 
lent quahty;  one  indeed  that  is  indispensable,  if  the  preach- 


190  BIOGRAPHICAL, 

er  would  so  present  his  subject  as  to  prevent  confusion  in 
the  minds  of  his  hearers.  This  quality  in  our  brother's 
seraions  accounts  for  the  remark  so  commonly  made  in 
reference  to  his  preaching,  that  there  was  no  difficulty  in 
following-  his  train  of  remark,  and  in  understandins:  what 
he  said. 

As  it  respects  Br.  Pingree's  style  in  the  use  of  language 
we  can  readily  bestow  on  him  the  very  high  praise  of  be- 
ing precise  and  pointed.  Very  few  preachers  indeed  are 
able  to  use  words  with  more  economy.  His  words  not 
only  expressed  what  he  intended  they  should  express,  but 
he  also  always  had  something  for  them  to  express.  Each 
phrase  had  its  thought,  and  no  other  thought;  and  each 
thought  had  its  phrase  and  no  other  phrase.  The  charge 
of  playing  upon  words,  of  being  bombastic,  of  talking  for 
the  sake  of  talking,  is  one  that  must  not  be  brought  acfainst 
Br.  Pingree.  His  style  was  in  truth  a  conspicuous  exam- 
ple of  perspicuity. 

Some  have  thought  that  his  style  was  not  ornamental 
enough,  the  fact  that  he  used  so  few  words  and  those  al- 
ways to  express  something,  has  by  some  bten  thought  a 
fault — a  fault  in  so  much  as  it  requires  more  attention  and 
a  more  intense  application  of  mind,  than  the  majority  of 
hearers  and  readers  are  able  to  give.  There  is  truth  and 
reason  in  this  criticism;  while  the  criticism  itself  is  a  high 
compliment  to  our  brother's  talent!  It  is  just  such  a  fault 
as  might  be  foimd,  and  justly  too,  with  some  of  the  great- 
est intellects  that  ever  lived — Bishop  Butler  is  an  instance. 

It  is  true  that  a  somewhat  free  use  of  words  saves  one's 
style  from  stiffness,  and  at  the  same  time  makes  it  more 
effective  on  the  popular  mind.  Let  it  not  be  forgotten 
however  that  one  may  "marshal  words  and  phrases  in  ev- 
ery form,"  without  being  eloquent.  Leaves  add  much 
to  the  beauty  of  a  tree;  but  it  is  the  fruit  nevertheless  that 
makes  the  tree  valuable.     Our  brother  may  not  have  had 


BIOGRAPHICAL.  191 

the  "dress  of  tli ought;"  but  he  had  what  was  better — he 
had  thought  itself.  And  here  we  may  remark  incidentally 
that  his  fault  as  to  style,  is  in  one  sense  characteristic  of 
his  faults  generally;  it  was  a  fault  on  the  best  extreme — 
rather  on  the  extreme  which  was  the  least  objectionable. 

III.  Our  brother's  character  as  a  moral  and  religious 
man.  But  however  great  maj'  be  one's  character  and  at- 
tainments, a  strict  morality  is  indispensable  in  giving  sub- 
stantial worth  to  the  whole  character.  The  friends  of  Br. 
Pingree  must  ever  feel  grateful,  that  this  indispensable 
requisite  was  neither  wanting  nor  small  in  his  character. 
If  we  were  to  analyze  his  moral  qualities  we  should  not 
hesitate  to  give  the  supremacy  to  his  moral  sense.  In- 
deed there  was  no  sensible  defect  in  his  sympathetic  na- 
ture; he  was  kind-hearted  and  generous;  was  ever  studi- 
ous to  prevent  his  words  and  actions  from  wounding  un- 
necessarily. He  was  devout  also — possessed  in  a  good 
degree,  true  religious  feeling.  But  still  his  ruling  quality 
was  his  sense  of  right.  When  convinced  that  the  occa- 
sion called  for  it,  he  acted  up  to  his  sense  of  duty  most 
nobly.  We  do  not  mean  to  say  by  this  that  his  judg- 
ment never  erred;  that  unlike  all  other  men  his  moral  per- 
ception was  never  deceived.  It  would  be  strange  indeed, 
if  the  vitiating  circumstances  of  time  and  place — circum- 
stances which  act  on  all  men — had  never  clouded  his 
moral  vision.  We  simply  say  that  when  convinced  that 
occasion  required  him  to  act  in  a  particular  way, — that 
morality  required  the  action  of  him — then  was  he  faithful 
to  the  letter. 

As  to  his  simple  integrity  we  may  say  it  was  spotless. 
The  broad  distinction  which  some  make  between  equivo- 
cation and  falsehood  was  a  distinction  Avhich  he  was  una- 
ble to  perceive.  If,  in  some  instances,  where  the  truth 
was  painful,  he  felt  that  he  might  honestly  say  nothing, 
yet,  if  forced  to  speak,  he  said  what  he  thought.     In  mat- 


192  BIOGRAPHICAL. 

ters  of  fact  "he  spoke  as  one  having  authority;"  his  con- 
science was  recognized  in  the  tone  of  his  voice;  no  one 
could  disbelieve. 

In  matters  of  religion  he  was  unostentatious;  "without 
cant;  nor  was  he,  in  the  slightest  degree,  pharisaical.  In 
his  devotions,  in  his  charities,  as  in  every  thing,  conscience 
was  the  ruling  principle.  This  gave  tone  and  character 
to  his  whole  life. 

As  a  preacher  of  the  Universalist  faith,  his  zeal  and 
faithfulness  was  truly  remarkable; — and  oh,  how  does  his 
conduct,  in  this  particular,  rebuke  that  cold  indifference, 
Avhich  suff"ers  us  to  forsake  our  post,  for  the  slightest 
cause!  He  believed  that  God  was  the  Father  of  the  Avhole 
human  race, — that  he  loved  all  his  children;  and  that  he 
would  finally  make  them  all  holy  and  happy.  He  believ- 
ed that  heaven  was  a  gift  and  not  a  reward, — that  we 
are  punished  here,  and  virtue  rewarded  here.  He  believ- 
ed that  they  Avere  of  priceless  worth  in  their  application  to 
the  practical  well-being  and  happiness  of  man  on  earth. 
He  believed  it  to  be  his  duty  to  promulgate  these  doctrines. 

This  conviction  of  duty  sufficiently  accounts  for  his  zeal 
in  preaching  the  doctrines  of  his  faith.  Conscience — that 
mighty  ruler  of  his  actions — never  suffered  to  be  idle, 
while  duty  called  on  him  to  preach  the  gospel  of  good  ti- 
dings and  great  joy.  Rain,  hail,  sleet,  cold,  or  mirey 
clay,  or  all  combined,  might  resist  his  sense  of  duty;  but 
conscience  surmounted  them  all.  Indeed  his  zeal  carried 
him  to  an  extreme.  He  died,  a  martyr,  in  part  at  least, 
to  his  conscientious  perseverance. 

He  manifested  the  most  lively  interest  in  all  that  con- 
cerns the  Universalist  denomination.  He  watched  all  its 
leading  movements;  identified  himself,  heart  and  soul, 
with  it.  He  believed  it  to  be,  of  all  religious  bodies,  the 
highest  in  use;  and  true  to  his  sense  of  right,  he  enrolled 


BIOGRAPHICAL.  103 

himself  as  one  of  its  members.     In  his   death  it  has  lojt 
one  of  its  most  conspicuous  ornaments. 

In  concluding  this  discourse  we  can  but  express  the 
hope,  that  the  prime  object  with  which  we  set  out,  will 
not  be  lost; — that  the  influence  of  a  bright  example  may 
have  its  proper  efi'ects  in  ourselves.  The  worthy  charac- 
ter of  our  deceased  brother,  preaches  to  us  as  eloquently 
now,  as  did  his  voice  while  living.  Through  that  charac- 
ter, "  he  being  dead  yet  speaketh."  He  exhorts  us  to  in- 
dustry, to  perseverance,  to  integrity;  and  clearly  does  he 
disclose  to  us  "the  beauty  of  holiness"  in  the  attractive- 
ness of  his  own  pure  example.  We  find  in  his  character 
and  its  bearing  on  us,  a  strong  confirmation  of  a  doctrine 
which  he  preached.  He  preached  the  doctrine  that  vir- 
tue has  its  sure  reward.  He  was  virtuous.  And  had  he  not 
his  reward?  Contrast  the  lively  sympathy  which  so  many 
exercised  respecting  him;  the  respect  which  every  body 
was  forced  to  pay  him;  and  the  conviction  he  must  have 
felt  that  his  memory  would  live  after  him  and  be  blessed; 
contrast  all  these  things  with  what  Avould  have  been  the 
case  had  he  lived  a  vicious  life,  and  you  cannot  hesitate 
for  an  answer.  In  the  evidence  thus  furnished  for  the 
truth  of  one  of  the  prominent  doctrines  which  he  defended, 
does  his  example  find  a  powerful  sanction.  He  tells  us 
by  his  example  to  be  upright;  he  tells  us  by  his  experi- 
ence, that  for  being  upright  we  shall  be  rewarded.  By 
example  he  tells  us  to  be  industrious  in  our  calling;  by 
experience  he  tells  us  that  industry  will  make  us  honored. 
By  example  he  tells  us  to  preserve  a  spotless  integrity;  by 
experience  he  tells  us  that  integrity  is  more  desirable  than 
riches.  By  example  he  tells  us  to  defend  what  we  be- 
lieve to  be  the  truth,  whether  it  be  considered  popular  or 
odious;  by  experience  he  tells  us,  that  in  doing  thus,  even 
our  opposers  will  think  the  better  of  us. 

Though  we  have  not  time  to  enter  largely  on  the  par- 
17 


194  BIOGRAl'IlICAI.. 

ticulars  of  his  general  conduct,  avc  must  not  fail  to  men- 
tion, that  he  labored  to  make  his  rehgious  views  practical 
amonfT  men.  He  was  very  doctrinal  in  his  character  as  a 
Universalist;  but  he  did  not  forget  that  the  merits  of  his 
doctrines  must  consist  in  their  power  to  make  men  better. 
Nothing  caused  him  greater  pain  than  to  see  one  profess- 
ing to  be  a  Universalist,  live  a  life  that  did  not  accord 
with  the  spirit  of  his  faith.  In  a  word,  our  brother  was  a 
man  of  talent,  of  industry,  and  at  least  was  a  philanthro- 
pist and  Christian. 

But  he  has  gone,  gone  to  his  eternal  rest.  The  form 
which  moved  among  us, — the  form  so  radiant  with  intel- 
ligence, mildness  and  resignation, — now  sleeps  in  the  quiet 
of  death.  His  career  was  short;  he  left  as  he  was  enter- 
ing in  the  prime  of  manhood.  But  though  short  his 
work,  his  work  Avas  well  done;  and,  like  the  good  and 
faithful  servant,  he  has  entered  on  the  joy  of  his  Lord. 

Let  us  my  friends,  be  thankful  to  God  for  the  precious 
character,  which,  though  our  brother  be  gone,  is  still  re- 
tained in  our  memories.  And  may  God's  blessing  rest 
upon  it,  making  it  an  example  to  guide  us  ever  into  the 
ways  of  truth,  and  love,  and  rectitude.     Amen." 

I  come  then  to  the  conclusion  of  my  labors  in  speaking 
of  our  departed  and  highly  esteemed  brother.  To  exam- 
ine his  numerous  writings,  and  to  select  therefrom  such  as 
are  considered  suitable  for  a  Avork  of  this  character,  es- 
pecially when  such  labor  is  added  to  an  already  feeble 
constitution,  worn  down  by  constant  mental  toil — is  no 
trifling  matter.  And,  I  can  only  say  to  his  numeroiis 
friends,  that  I  have  done  what  I  could  to  preserve  from 
oblivion  the  intellectual  and  spiritual  achievements  of  one 
whose  memory  will  be  cherished  long  years  to  come 
by  a  grateful  people,  and  a  bereaved  denomination  of 
Christians. 

Mention  has  been  made  in  another  place,  of  the  family 


1 


BlOUKAi'HlCAL.  195 

of  our  brother.  After  the  loss  of  his  companion  he  re- 
mained single  four  years.  In  October,  1844,  he  was  mar- 
ried to  Miss  Elizabeth  S.  Shales  of  Philadelphia,  a  lady 
of  great  amiableness  and  perseverance,  who  still  resides, 
with  her  two  children,  a  son  and  daughter,  in  Louisville 
beloved  and  respected. 

The  following  extract  of  a  letter  received  from  Br.  John 
G.  Adams  of  Maiden,  Massachusetts,  a  highly  valued 
friend  of  Br.  Pingree,  I  must  not  withhold  from  the  reader. 

"Br.  Jewell: — lam  glad  you  are  to  publish  an  ac- 
count of  Br.  Pingree's  character,  labors  and  life.  His 
memory  deserves  it.  He  was  a  true  soul,  a  noble  cham- 
pion of  God's  word,  a  faithful  Christian  laborer.  He 
worked  while  his  day  lasted:  and  his  labors  are  still  going 
on.  They  will  not  cease  in  their  operations.  Among  the 
names  of  the  cherished  ones  connected  with  the  history  of 
our  cause,  and  of  the  cause  of  all  liberal  Christianity  in 
our  great  West,  his  will  be  justly  and  honorably  recorded. 

"I  regret  that  I  have  none  of  his  earlier  relioious  writ- 
ings,  published  or  unpublished,  by  me.  He  did  not  write 
for  the  paper  I  edited  in  New  Hampshire,  but  for  the 
'Watchman'  in  Vermont;  but  I  have  no  files  of  that  pa- 
per on  hand,  and  so  have  no  means  of  looking  up  any  of 
his  articles.  At  the  time  of  which  I  now  speak  I  knew 
him  personally  and  by  reputation  as  he  was  described  to 
me  by  others  more  intimately  acquainted  with  him.  All 
I  heard  concerning  him,  of  his  candor,  zeal  and  fidelity  to 
Gospel  truth  when  he  was  .surrounded  by  influences  tend- 
ing to  discountenance  this  truth,  gave  me  a  very  high 
opinion  of  the  man  and  of  his  character  as  a  Christian. 
It  was  under  this  impression  of  his  character  that  the  lit- 
tle poetical  tribute  you  have  already  seen,  was  written. 
*  *  *  *  rpj^g  most  remarkable  and  useful  portion  of 
the  life  of  our  dear  brother  was  that  w^hich  he  spent  in 


196  BIOGRAPHICAL. 

the  West.     He  has   earned  for  himself  there,  by  God's 
blessino;,  a  olorious  name. 

"  I  hope  that  you  will  be  able  to  issue  a  good  work — a 
carefully  prepared  work,  on  the  life  and  labors  of  our  loved 
brother.  I  can  only  repeat  my  regret  at  not  being  able 
to  assist  you  any  more  in  this  laudable  undertaking." 

The  Rev.  Dr.  Porter,  in  his  lectures  to  young  men  on 
entering  the  ministry,  speaks  as  follows  of  what  the  min- 
ister should  be: — and  his  words  are  too  valuable  to  be 
kept  from  my  readers. 

"  No  man  can  learn  to  preach  by  study  merely.  He 
must  be  taught  of  God,  or  he  will  never  understand  the 
gospel.  He  must  love  Christ,  or  he  will  never  feel  the 
motives  of  the  gospel,  nor  exhibit  its  truths  in  demonstra- 
tion of  the  Spirit  and  Avith  power.  But,  neither  will  piety 
alone  render  him  skilful  and  powerful  in  the  pulpit.  Be- 
sides respectable  native  endowments,  he  must  have  oth- 
ers that  can  result  only  from  study.  The  preaching  of 
the  gospel  is  a  science,  which  has  elementary  principles. 
Other  things  being  equal,  he  will  best  succeed  in  this  sa- 
cred work,  who  best  understands  and  applies  these  prin- 
ciples. 

"Now,  while  it  is  clear  to  me  that  the  preacher  should 
be  conversant  with  the  science  of  metaphysics,  so  far  as 
to  understand  the  powers  of  the  human  mind,  and  the 
principles  of  logical  analysis,  it  is  equally  clear  that  this 
kind  of  knowledge,  as  well  as  every  other,  should  be  un- 
der the  guidance  of  good  sense  in  the  pulpit.  He  who 
engages  in  the  ministry,  with  the  weak  ambition  of  being 
reputed  a  profound  thinker,  Avill  probably  acquire  the 
habit  of  choosing  abstruse  subjects  for  his  sermons,  or  of 
rendering  plain  ones  abstruse.  The  love  of  paradox,  that 
controverts  first  principles,  and  delights  to  puzzle  rather 
than  instruct,  is  as  far  from  the  true  spirit  of  the  pulpit, 
as  the  vaporing  of  declamation,  or  the  raving  of  fanaticism. 


BIOGRAPHICAL.  197 

Speculation  may  be  called  instructive  preaching;  but  whom 
does  it  instruct?  and  in  what?  It  cannot  build  men  up 
in  the  most  holy  faith.  It  cannot  interest  them  till  the 
mind  is  ncAV-modelled.  A  man  of  distinguished  common 
sense  said: — '  1  honor  metaphysicians,  logicians,  critics, — 
in  their  places.  But  I  dare  not  tell  most  academical,  log- 
ical, frigid  men,  how  little  I  account  of  their  opinion  con- 
cerning the  true  method  of  preaching  to  the  popular  ear. 
They  are  often  great  men,  first-rate  men,  in  their  class 
and  sphere;  but  it  is  not  their  sphere  to  manage  the 
world.'" 

The  difference  between  the  pulpit  declaimer  and  orator, 
is  thus  correctly  and  skilfully  drawn: — 

"When  a  prelate  inquired  of  Garrick,  why  the  theatre 
exhibited  so  much  more  eloquence  than  the  pulpit,  the  ac- 
tor replied,  '  We  speak  of  fictions  as  if  they  were  reali- 
ties; you  speak  of  realities  as  if  they  Avere  fictions.'  Let 
a  stammering  peasant  be  put  to  plead  for  life,  and  he  is  el- 
oquent. Let  a  minister  of  the  Gospel  be  deeply  impressed 
with  the  weight  of  his  business,  and  he  will  be  eloquent. 
He  will  make  you  understand  him,  for  he  understands 
himself.  He  will  make  you  feel,  for  he  feels  himself.  The 
highest  order  of  pulpit  eloquence  is  nothing  but  the  llame 
of  enlightened  piety,  united  with  the  fiame  of  genius. 
When  this  gloAvs  in  the  bosom,  it  sanctifies  and  concen- 
trates all  the  powers  of  the  mind.  It  makes  even  the 
stripling  warrior  'valiant  in  fight;'  and  enables  him  to  cut 
oflf  the  head  of  Goliath  with  the  sword  wrested  from  his 
own  hand. 

"  Would  you  know  the  difference,  then,  between  the 
pulpit  declaimer  and  the  pulpit  orator?  It  is  this: — the 
former  preaches  for  himself;  the  latter  for  God.  One 
seeks  the  applause  of  his  hearers:  the  other,  their  salva- 
tion. One  displays  before  them  the  arts  of  a  fine  speak- 
er; the  other  assails  them  Avith  the  lightning  and  thunder 


198  BIOGRAPHICAL. 

of  truth.  One  amuses  the  fancy;  the  other  agitates  the 
conscience,  forces  open  the  eyes  of  the  blind,  and  storms 
the  citadel  of  the  heart." 

It  was  the  height  of  our  brother's  ambition  to  secure 
those  qualities  that  are  spoken  of  in  the  above  e.xtract,  as 
being"  essential  to  the  usefulness  and  success  of  a  clergy- 
man. In  the  true  sense,  he  Avas  an  eloquent  and  success- 
ful preacher. 

His  active  and  brilliant  life,  appeals  to  all  young  men 
whose  thoughts  are  directed  to  the  ministry  of  reconcilia- 
tion, to  all  who  are  now  engaged  in  this  ministry,  and  to 
the  brotherhood  universally.  May  God  assist  us  all  to 
make  a  wise  use  of  all  the  moral  lessons  that  his  life, 
struggles,  labors  and  writings  are  so  well  fitted  to  impart. 
Let  those  who  contemplate  entering  our  ministry,  first  of 
all  faithfully  comport  themselves  with  that  high  standard 
by  which  he  so  often  and  anxiously  tried  himself.  Let  no 
vain  and  foolish  ambition  take  possession  of  the  mind. 
Let  no  one  think  of  becoming  a  preacher  for  the  sake  of 
ease,' worldly  honors,  or  riches.  These  are  for  the  kings 
of  the  earth,  and  not  for  the  humble  and  faithful  imitator 
of  the  Lord  Jesus  Christ,  who  was  rich,  but  for  our  sakes 
became  poor,  that  we  through  his  poverty  might  be  made 
rich.  Our  brother  labored  to  arm  himself  for  every  con- 
flict, and  was  ever  ready  to  sacrifice  ease,  health  and 
money  for  the  promotion  of  what  he  regarded  to  be  the 
truth  of  God.     He  did   a   arcat  work   thouoh   in   a  few 

o  o 

years.  It  is  not  the  longest  life,  that  is  the  most  valuable. 
O,  that  God  would  raise  up  more  such  men.  Zion  mourns 
because  so  few  come  to  her  solemn  feasts.  We  all  need 
more  of  the  spirit  of  our  departed  brother.  We  need  his 
devotion  to  the  truth,  his  ability  to  defend  and  spread  it — 
his  zeal  and  earnestness,  that  we  may  do  all  our  duty  as 
men  and  Christians.  He  was  not  ashamed  of  the  Gospel 
of  Christ,  because  he   felt  that  it  was  the  power  of  God 


f 


lilOGRAPHICAL.  199 

unto  salvation  to  every  one  that  he/ievi-lh.  He  never  com- 
promised the  Gospel.  He  did  not  become //;t'^/ of  it.  He 
did  not  think  the  time  had  come  when  its  cardinal  princi- 
ples could  be  dispensed  with,  nor  that  it  would  answer  to 
make  them  a  topic  of  remark  occasionally.  His  philoso- 
phy had  its  rise  in  the  Gospel  of  our  God,  it  drew  its  life 
and  energy  from  the  same  high  source.  He  knew  no 
other  philosophy.  He  applied  himself  to  the  study  of 
science  and  literature,  not  that  he  might  make  a  display 
of  learning  before  the  world,  but  that  he  might  the  more 
faithfully  preach  the  Gospel  of  Chsist.  To  him  every 
thing  gave  way  before  his  all-prevailing  desire  to  spread 
truth  and  serve  to  the  fullest  extent,  the  church  of  his 
choice. 

And  does  not  his  life  appeal  lo  our  people,  as  well  as 
to  our  preachers?  Some  of  his  dying  words  are  inserted 
in  this  volume.  Shall  they  have  their  intended  eft'ect  upon 
our  order  in  the  South  and  West.  It  remains  with  us  to 
decide.  God  Avorks  by  means.  He  helps  those  who 
help  themselves.  He  took  ancient  Israel  out  of  the  way, 
that  he  might  raise  up  a  better  people,  more  faithful  to 
truth  and  to  duty.  The  age  of  miracles  is  past.  If  we 
would  see  truth  triumphant,  and  be  blest,  and  have  our 
families  blest  with  its  cheering  light,  we  must  be  up  and 
doing;  we  must  consecrate  our  talents  and  our  substance 
to  its  holy  service.  This  is  the  condition,  and- the  only  con- 
dition, of  denominational  prosperity.  If  we  refuse  to  look 
this  subject  in  the  face — if  we  neglect  the  institutions  and 
requisitions  of  the  Gospel,  we  may  depend  upon  this  one 
thing,  God  will  reward  such  indifference  and  ingratitude 
with  rehgious  famine  and  leanness.  If  we  will  awake 
and  live,  as  individuals  and  as  a  denomination,  Christ 
will  give  us  light,  and  our  pathway  shall  be  that  of  the 
just,  which  shineth  more  and  more  until  the  perfect  day. 

No  more  shall  we  greet  that  open  countenance  and  fa- 


200  BIOGRAPHICAL. 

miliar  face  at  our  homes.  No  more  shall  we  hear  his 
voice  at  our  Conferences  and  Conventions.  No  more  will 
he  plead  the  cause  of  God  and  enslaved  humanity.  No 
more  will  he  go  in  and  out  before  a  grateful  and  truly  af- 
fectionate church  and  society.  No  more  will  he  salute  us 
by  the  way-side.  No  more  shall  we  read  the  fresh  and 
lively  productions  of  his  gifted  pen.  No  more  shall  we 
see  those  old  and  familiar  intials,  "e.  m.  p." 

Though  hushed  be  his  voice,  silent  his  tongue,  and  pow- 
erless his  pen,  he  yet  lives  in  the  hearts  of  a  wide- 
extending  and  rapidly  increasing  denomination.  He  still 
lives  in  the  virtues  of  a  short  but  useful  life.  He  lives  in 
the  examples  he  has  left  us,  showing  us  that  we  too  should 
be  faithful  unto  death.  He  lives  in  the  sacrifices  and  la- 
bors he  performed  in  the  blessed  "ministry  of  reconcilia- 
tion." Though  absent  in  bod)',  he  is  present  with  us  in 
spirit,  and  ulso  by  the  holy  and  sublime  truths  that  he  de- 
lighted to  advocate. 

He  has  fought  the  good  fight — he  has  finished  his 
course — the  crown  of  life  is  his,  not  only  as  we  would 
humbly  hope  in  the  Paradise  above — but  in  the  church  on 
the  earth.  He  shunned  not  to  declare  "  all  the  counsel 
of  God."  He  coveted  no  man's  silver  or  gold  or  ap- 
parel. Whatever  his  hand  found  to  do,  he  performed 
with  all  his  might — realizing  that  impoitant  practical 
truth,  that  the  night  cometh  in  which  no  man  can  work. 

May  God  sanctify  his  life  and  death,  to  the  spiritual 
good  of  his  afflicted  companion,  of  afic'ctionate  friends, 
and  to  the  ministry  of  a  world's  salvation.  Lord  help  us 
all  to  live  the  life  of  righteousness,  that  we  may  do  all  our 
work  faithfully,  and  when  the  summon  comes  to  call  us 
away  from  earth,  with  a  firm  confidence  and  hope  in  the 
goodness  and  mercy  of  God — may  we  have  grace  to  de- 
part like  "One  who  wraps  the  drapery  of  his  couch  about 
him,  and  lies  down  to  pleasant  dreams." 


SERMONS. 


CHRISTIAN    GRACES. 

2  Peter,  i.  5—7.  "  And  besides  this,  giving  all  diligence,  add  to 
your  faith,  virtue;  and  to  virtue,  knowledge;  and  to  knowledge,  temper- 
ance; and  to  temperance,  patience;  and  to  patience,  godliness;  and  to 
godliness,  brotherly  kindness;  and  to  brotherly  kindness,  charity." 

The  commencement  of  this  epistle  of  Peter,  is  thus: 
"Simon  Peter,  a  servant  and  an  apostle  of  Jesus  Christ, 
to  them  that  have  obtained  like  precious  faith  with  us, 
and  of  our  Savior  Jesus  Christ."  Then  he  is  addressing 
Christians,  those  who  have  obtained  the  faith  of  the  Gos- 
pel; and  to  them  he  addresses  the  words  of  the  text. 
Brethren,  I  trust  you,  too,  have  obtained  like  faith  with 
the  apostle,  and  those  whom  he  addressed.  Suffer  me, 
then,  to  address  you  as  Christians,  and  ask  you  to  add  to 
the  faith  you  now  have,  "virtue;  and  to  virtue,  knowl- 
edge; and  to  knowledge,  temperance;  and  to  temperance, 
patience;  and  to  patience,  godliness;  and  to  godliness, 
brotherly  kindness;  and  to  brotherly  kindness,  charity." 

It  has  been  thought  by  some,  that  faith  is  of  but  little 
consequence;  that  it  is  but  little  matter  what  a  man  be- 
lieves, if  he  only  does  right.  True,  it  may  be  so;  but 
there  is  an  "if"  in  the  way — "if  he  only  does  right." 
It  appears  doubtful  to  me  whether  many  men  Avill  do 
right,  if  they  have  not  a  right  belief.  Faith  is  the  found- 
ation; the  doing  right  the  superstructure.  A  very  fine 
building  may  rise  on  a  sandy  foundation;  bvit  it  can  not 
stand  firm.  When  the  storm  comes,  with  the  Avind,  the 
tempest,  and  the  flood,  it  will  fall.  So  with  good  works, 
without  correct  belief.  Man,  subject  to  vanity,  as  he  is, 
can  not  stand  in  this  world  of  temptation  and  evil,  unless 
IB 


202  8EEM0NS. 

he  is  in  possession  of  sound,  established  principles.  A 
moment's  reflection  will  make  this  evident.  Take  the  pro- 
fane swearer,  for  instance.  He  may  so  much  regard  the 
feelings  of  respectable  company  in  which  he  may  be,  as 
not  to  indulge  in  his  vile  profanity  there;  but  out  of  the 
presence  of  those  whose  good  opinion  he  regards,  he  feels 
no  restraint  on  himself,  but  speaks  out  of  the  abundance 
of  a  heart  filled  Avith  cursing  and  bitterness.  On  the 
other  hand,  the  man  who  believes  in  God  as  a  Friend, 
Preserver,  Benefactor,  and  Savior,  will  not  take  his  name 
in  vain,  in  any  place,  or  under  any  circumstances.  Set- 
tled principles  govern  this  man;  circumstances  the  other. 
You  can  always  depend  on  one;  on  the  other,  never. 

Take  another  more  palpable  illustration.  One  man 
thinks  himself  a  child  of  God,  but  his  neighbor  a  child  of 
the  devil.  How  will  he  treat  him?  His  is  the  spirit  that 
says,  "Stand  by  thyself,  for  I  am  holier  than  thou;"  and 
the  practice  will  correspond  with  the  spirit.  Another 
thinks  all  children  alike  of  a  common  Parent,  and  destined 
to  a  common  happy  immortality.  In  his  view,  all  are 
brethren.  What  then  is  his  conduct  towards  his  fellow 
man?  Of  course  he  will  treat  him  as  a  brother.  He 
will  do  him  no  injury;  but  strive  to  promote  his  good. 
How  diflerent,  then,  the  practice  of  these  two  men  !  all 
owing  to  a  difference  of  faith  in  regard  to  man's  relation- 
ship and  destiny.  Hence  we  say  a  correct  faith  is  neces- 
sary. We  may  grant  the  truth  of  the  saying,  "No  mat- 
ter what  a  man  believes  if  he  only  does  right;"  and  then 
say  that  a  correct  faith  is  necessary.  For  with  no  faith, 
or  a  bad  faith,  he  is  not  so  likely  to  do  right.  A  good 
faith,  then,  is  the  foundation  of  good  works. 

On  the  other  hand,  a  good  faith  without  the  corres- 
ponding good  works,  is  of  biit  little  consequence.  "Faith 
without  works  is  dead,"  said  an  apostle;  as  much  so,  as 
the  body  without  the  spirit  is  dead.  Indeed,  if  the  faith 
be  good,  and  the  conduct  or  life  bad,  it  appears  much 
worse.  To  prove  this,  take  the  case  of  the  profane 
swearer,  already  referred  to.  If  he  believes  God  to  be 
his  enemy,  and  disposed  to  make  him  miserable  to  all 
eternity,  he  may  with  a  better  grace  take  his  name  in 
vain;  or  if  he  believes  God  will  curse  some  of  his  fellow 
men  for  ever,  he  may,  with  more  propriety,  call  upon  him 


SERMONS.  203 

for  vengeance  on  one  whom  he  hates.  But  how  very  un- 
seemly would  it  appear  for  one  to  do  this,  who  believes 
God  to  be  the  Father  and  Savior  of  all!  It  would  be  like 
an  old  patch  on  a  new  garment;  nay,  worse;  it  would  be 
like  an  unsightly  rent.  Could  you  as  consistently  worship 
the  sun  as  God,  as  can  the  pagans?  No.  Why  not? — 
Because  you  have  a  different  knowledge;  you  have  more 
light  than  he.  Hence  arises  the  saying,  that  Universal- 
ists  should  be  the  best  people  in  the  world.  Why?  Be- 
cause ihc'irfailh  is  the  best.  For  one  who  believes  in  the 
universal  fraternity  of  man,  to  indulge  in  anger,  hatred, 
revenge,  cruelty  and  oppression,  is  the  most  inconsistent 
thing  to  be  witnessed  under  the  sun.  Hence,  brethren, 
if  we  do  not  strive  to  bring  our  life  and  conversation  to 
correspond  with  our  glorious  faith,  we  may  well  be  ob- 
jects of  ridicule  for  angels  and  men.  If  we  habitually  do 
wrong,  when  we  have  so  heavenly  a  doctrine,  greater  will 
be  the  contrast;  and  to  greater  disadvantage  shall  Ave 
appear.  If  we  were  only  in  the  dark — if  we  only  knew 
not  the  truth,  we  mioht  then  not  be  so  careful  about  our 
conduct :  it  would  not  be  so  much  noticed.  Many  un- 
sightly things  may  pass  unnoticed  in  the  night;  but  when 
the  stm  rises,  then  we  see  all  their  deformity.  This  is 
the  principle  of  God'^s  government  over  man.  "The  time 
of  this  ignorance  God  winked  at,  but  now  commandeth 
all  men  every  where  to  repent."  "He  that  kncAv  his 
master's  will  and  did  it  not,  shall  be  beaten  with  many 
stripes;  but  he  that  knew  not  his  master's  will,  and  did 
things  worthy  of  stripes,  shall  be  beaten  with  few."  "It 
is  required  of  a  man  according  to  what  he  hath,  and  not 
according  to  what  he  hath  not."  Now  if  ^re  profess  the 
glorious,  heavenly  doctrine  of  Universalism — if  we  have 
the  time  faith,  and  yet  sin,  our  guilt  will  be  greater  than 
if  we  had  less  light.  To  us  the  Sun  of  righteousness  has 
risen  with  healing  in  his  beams;  and  we  should  see  to  it, 
that  we  walk  as  children  of  light,  and  not  as  children  of 
darkness. 

Having  made  these  general  remarks  on  the  necessity 
of  a  correct  faith  and  a  corresponding  correct  life,  we  pass 
to  notice  those  things  which  we  must  add  to  our  faith  so 
that  it  may  be  a  living  faith.  We  take  it  for  granted,  that 
you  have  the  foundation  laid — even  the  faith  in  the  Rock 


204  SERMONS. 

of  Ages,  as  the  savior  of  the  world  ;  and  are  ready  to 
build  the  superstructure,  a  temple  meet  for  the  Holy  Spirit 
to  dwell  in.  Now  then  to  our  faith,  let  us  add  virtue; 
and  to  virtue,  knowledge;  and  to  knowledge,  temperance; 
and  to  temperance,  patience;  and  to  patience,  godliness; 
and  to  godliness,  brotherly  kindness;  and  to  brotherly 
kindness,  charity. 

Virtue  is  the  thing  first  mentioned  here,  Avhich  we  must 
add  to  our  faith.  In  a  general  sense,  we  use  the  term 
"virtue"  to  signify  upright  and  Christian  conduct  in  all 
things.  But  if  Peter  used  it  in  this  sense  here,  it  had 
been  unnecessary  for  him  to  add  more;  for  with  this  sig- 
nification it  would  include  most  of  the  things  mentioned 
afterwards;  all  of  which  are  called  virtues.  But  we  are 
informed  that  the  word  here  rendered  "virtue,"  means 
courage,  fortitude.  If  so,  how  important  to  the  Christian! 
especially,  when  viewed  as  a  Christian  soldier,  engaged 
in  a  holy  warfare.  There  are  not  only  evil-doers  who 
have  received  the  Gospel  of  impartial  grace,  but  many 
are  coioards.  Such  persons  do  not  enjoy  the  liberty  Avhich 
the  Gospel  is  designed  to  give.  They  dare  not  make  it 
known  to  the  world  that  they  hold  the  faith  of  the  "sect 
which  is  every  where  spoken  against."  They  put  their 
light  under  a  measure,  because,  forsooth,  they  have  not 
courage  to  meet  the  scoffs,  the  frowns,  and  the  jeers  of 
our  enemies.  Poor  men!  Would  they  might  enjoy  the 
freedom  wherewith  Christ  makes  free,  and  cease  to  be 
slaves.  Let  us  all,  then,  who  have  faith,  add  to  it  forti- 
tude, and  true  Christian  courage,  so  that  we  may  boldly 
profess  it  to  the  world. 

But  there  are  other  things  in  the  Christian's  life  which 
call  for  a  degree  of  fortitude  which  many  do  not  possess. 
Take  one  example,  for  an  illustration,  to  mention  no  more. 
Many  persons,  if  they  have  done  wrong,  if  they  have  in- 
jured another,  or,  if  a  misundcrstandino'  arises,  will  per- 
sist  m  their  former  coxirse,  even  after  they  are  convinced 
that  it  is  Avrong.  If  they  have  done  wrong,  they  will  not 
confess  it;  if  they  have  injured  a  brother,  they  will  not 
ask  the  forgiveness  which  the  Christian  is  commanded  to 
ask;  if  a  misunderstanding  arises,  they  seek  no  explana- 
tion, nor  receive  it  when  proffered.  Why?  Because  they 
lack  courage,  true   Christian  fortitude.     They  fear  some- 


SERMONS.  205 

thing  may  be  said  derogatory  to  the  dignity  of  their  char- 
acter. They  fear  to  be  thought  not  persons  of  sjnril, 
having  a  high  sense  of  honor.  Tlie  case  of  such  is  simi- 
lar to  the  boy  who  committed  a  wrong,  because  his  play- 
mates told  him  he  durst  not  do  it.  He  was  afraid  of 
being  called  a  coward.  The  Lord  give  us  all  courage  to 
do  right,  notwithstanding  what  the  Avorld  may  say.  It  is 
better  to  have  the  approbation  of  God  and  our  own  con- 
sciences, than  of  all  men  besides. 

Next,  having  the  true  faith,  and  the  courage  to  profess 
it  among  men,  and  to  live  iip  to  its  principles,  in  face  of 
all  opposition,  let  us  add  to  this,  knowledge.  This  knowl- 
edge does  not  refer  to  the  first  "principles  of  the  doctrine 
of  Christ,"  of  which  Paul  speaks;  for  we  are  supposed  to 
be  already  in  possession  of  these;  without  them  we  could 
not  have  faith.  But  leaving  these,  we  are  to  go  on  unto 
perfection;  not  only  in  our  manner  of  life,  but  in  knowl- 
edge. As  the  author  of  our  text  has  directed  us,  we 
should  "groio  in  grace,  and  in  the  knowledge  of  our  Lord 
and  Savior  Jesus  Christ."  He  is  but  a  poor  Christian 
who  don't  grow  in  knowledge;  a  poor  citizen  of  the  king- 
dom of  heaven.  No  man  can  become  a  perfect  Christian 
at  once.  As  Paul  has  said,  he  is  first  a  babe,  and  from 
that  he  may  become  a  man.  But  that  man  is  deserving 
of  compassion  and  pity,  who  always  remains  a  babe  in 
Chi-ist,  and  never  becomes  a  man  of  perfect  stature. 
Those,  however,  who  do  not  grow  in  knoAvledge,  will  re- 
main such.  Perhaps  I  should  not  say  this;  they  will  die. 
As  food  is  to  the  body,  so  is  knowledge  to  the  mind,  the 
soul  of  the  Chi'istian.  As  a  man  will  die  if  he  does  not 
partake  of  food;  so  will  the  Christian  die  who  increases 
not  in  knowledge.  And  this  will  be  a  second  death;  he 
will  return  to  the  same  state  in  which  the  Gospel  found 
him — dead.  Jude  speaks  of  some  in  his  day,  Avho  were 
"twice  dead."  I  presume  the  cause  of  this  was,  they  did 
not  grow  in  knowledge;  they  kept  not  their  first  estate. 
We  have  many  things  to  learn  before  we  "all  come  in  the 
unity  of  the  faith  and  of  the  knowledge  of  the  Son  of 
God,  unto  a  perfect  man,  unto  the  measure  of  the  stature 
of  the  fulness  of  Christ;  that  we  henceforth  be  no  more 
children,  tossed  to  and  fro  by  every  Avind  of  doctrine,  by 
the  slight  of  men,  and  cunning  craftiness,  whereby  they 


206  SERMOwe. 

lie  in  wait  to  deceive."  Let  us  then  resolve  not  to  remain 
children — mere  babes  in  Christ,  but  to^o  on,  grow  in 
knowledge,  till  we  come  to  the  stature  of  men  and  women. 
Let  us  strive  to  become  more  fully  acquainted  with  our 
duty  to  God,  to  our  fellow  men,  and  to  ourselves,  and  then 
endeavor  to  do  it.  Let  us  become  more  and  more  ac- 
quainted with  the  character  of  our  heavenly  Father;  so 
that  we  may  better  obey  the  injunction  of  our  Savior, 
"Be  ye  perfect  even  as  your  Father  in  heaven  is  perfect." 
Let  us  grow  more  and  more  in  the  knowledge  of  his  de- 
signs and  purposes  towards  us;  so  that  we  may  love  him 
more,  and  render  him  a  more  hearty  obedience.  Let  us 
become  better  and  better  acquainted  with  the  character  of 
the  government  which  he  exercises  over  us;  that  we  may 
be  ready  to  "justify  the  ways  of  God  to  men." 

"And  to  knowledge,  temperance."  This  is  very  im- 
portant; an  intemperate  man  makes  a  miserable  Christian. 
I  have  reference  to  intemperance  in  drinking,  particularly; 
and  to  intemperance  in  any  and  every  thing.  The  drunkard 
is  not  the  only  intemperate  person.  There  are  other  kinds 
of  intemperance  besides  this,  and  almost  as  ruinous  to  the 
happiness  of  men.  Every  passion,  or  feeling  of  the  mind, 
when  carried  to  excess,  is  a  species  of  intemperance;  and 
there  is  a  great  deal  of  this  in  the  world.  The  man  who 
is  governed  so  much  by  the  love  of  approbation  as  to  do 
things  wrong,  in  order  to  gain  the  applause  of  men,  is  in- 
temperate in  this.  The  man  who  carries  a  personal  pique 
to  that  excess  as  to  be  unwillinfj  to  forgive  an  offendintj  fel- 
low  man,  is  certainly  intoxicated;  he  has  not  to  his  knowl- 
ed^  added  temperance.  He  who  will  pursue  any  one 
who  may  have  injured  him,  to  the  destruction  of  his  char- 
acter or  reputation,  is  very  much  wanting  in  temperance. 
The  elder  brother,  in  the  parable,  carried  his  feelings  of 
indignation  to  such  an  intemperate  extent,  when  he  was 
unwilling  to  receive  the  returning,  wandering  prodigal. 
He  was  unwilling  to  forgive  what  Avas  past,  and  say  no 
more  about  it,  and  receive  the  long  lost  brother  with  joy 
and  rejoicing.  In  this  life  we  are  "subject  to  vanity,"  and 
liable  to  err,  and  go  astray.  "Let  not  the  sun  go  down 
on  your  wrath,"  is  the  injunction.  Where  this  is  violated 
there  is  intemperance.  Brethren,  if  God  bears  with  us, 
let  us  bear  with  one  another.     The  Lord  forgive  us!  if 


I 


SERMONS.  207 

any  of  lis  have  not  added  to  our  knowledge,  temperance. 
As  we  said  in  our  introductory  remarks,  so  we  now  re- 
peat. As  the  Universalist's  faith  is  the  best;  so  his  hfe, 
conduct,  and  conversation  should  be  the  best.  The 
knoAvledge  we  have,  or  profess  to  have,  should  restrain 
us  from  this,  and  every  species  of  intemperance. 

"And  to  temperance,  patience."  Patience  is  not  among 
the  least  of  the  Christian  graces.  Paul,  in  an  epistle  to 
Timothy,  says  to  him,  "But  thou,  0  man  of  God,  flee 
these  things;  and  follow  after  righteousness,  godliness, 
faith,  love,  patience,  meekness."  Patience  is  needed  at 
many  times,  and  on  many  occasions,  and  under  various 
circumstances;  but  mostly  in  time  of  trouble,  distress, 
sorrow,  affliction  and  tribulation.  Paul  says  to  the  Ro- 
mans, "We  glory  in  tribulation  also:  knowing  that  tribu- 
lation worketh  patience;  and  patience,  experience;  and 
experience,  hope;  and  hope  maketh  not  ashamed."  He 
said  to  the  Thessalonians,  "We  glory  in  you  in  the 
churches  of  God,  for  your  patience  and  faith  in  all  your 
persecutions  and  tribulations  that  ye  endure."  The  au- 
thor of  our  text  uses  the  following  language:  "For  this  is 
thankworthy,  if  a  man  for  conscience  towards  God  endure 
grief,  suff"ering  wrongfully.  For  what  glory  is  it,  if,  when 
ye  be  bufleted  for  your  faults,  ye  shall  take  it  patiently? 
but  if,  when  ye  do  well,  and  suff"er  for  it,  ye  take  it  pa- 
tiently, this  is  acceptable  with  God."  This,  then,  is  the 
manner  in  which  the  Scripture  writers  speak  of  patience. 
The  first  followers  of  the  Savior  were  greatly  persecuted; 
many  were  their  enemies,  who  sought  to  take  from  them 
their  happiness,  and  even  their  lives.  They  had  many 
opportunities  to  exercise  patience.  We  are  not  called  to 
suffer  what  they  did;  for  thanks  to  the  freedom  which 
God  has  given  us,  we  can  receive  such  religious  opinions 
as  appear  to  us  right,  without  fear  of  losing  our  property 
or  hves  by  it.  Although  none  dare  carry  their  opposition 
to  this  extent,  yet  they  endeavor  to  destroy  our  reputation 
and  character.  They  will  point  at  us  as  the  off-scouring 
of  the  earth;  as  holding  most  licentious  sentiments  and 
practices.  The  primitive  Christians,  and  even  our  Savior 
himself,  were  charged  with  the  same.  "  If  they  have 
called  the  Master  of  the  houseBeelzebub,  how  muchmore 
they   of   the   household!"     This  being  so,  brethren,  let 


208  SERMONS. 

US  remember,  that  if,  when  we  do  well,  and  think  well, 
and  speak  well,  we  suffer  for  it  patiently,  this  is  accepta- 
ble with  God.  God  forbid,  however,  that  we  should  be 
obliged  to  exercise  patiencein  suffering  for  wrong  doing. 
There  is  no  glory  in  this;  none  at  all. 

But  we  must  exercise  patience  towards  our  fellow  men, 
in  their  errors,  frailties,  and  foibles;  knowing  that  we  too 
are  liable  to  the  same.  We  can  not  look  for  perfection  in 
this  life;  we  shall  not  find  it,  if  Ave  look  for  it.  Hence 
we  should  not  indulge  in  unmeasured  denunciations  of  our 
fellow  men,  when  we  think  they  are  out  of  the  way.  It 
is  no  way  to  reform  a  man,  to  exercise  towards  him  a  bit- 
ter, unforgiving  spirit.  A  man  was  never  reformed  by 
this;  never  will  be.  If  we  wish  to  get  along  in  this  im- 
perfect, sinful  state  of  existence,  we  must  bear  and  for- 
bear with  each  other.  Brother  Universalist!  what  if  God 
should  be  as  impatient  with  you  as  you  are  with  your 
brother?  O!  let  us  remember  that  we  are  all  sinners;  let 
us  bear  and  forbear  with  each  other,  and  help  each 
other  along  in  the  Christian  course.  Let  us  exercise 
heavenly  patience  toward  those  who  do  not  think  pre- 
cisely as  Ave  do,  or  act  precisely  as  Ave  Avould  like  to  have 
them.  But  let  us  mildly  and  faithfuUj^  strive  to  bring 
them  to  the  knowledge  of  the  truth,  and  the  practice  of 
the  precepts  of  the  Gospel.  "Mortal  man,"  it  is  said, 
"should  not  keep  immortal  anger."  Such  a  spirit  is  alto- 
gether inconsistent  with  the  injunction  of  our  text. 

"And  to  patience,  godliness."  Godliness  is  defined  to 
be  "piety,  belief  in  God,  and  A-eneration  for  his  character 
and  laws;  a  religious  life."  This  should  follow  that  trib- 
ulation that  worketh  patience.  An  ungodly  Christian 
would  be  a  curious  sight  to  behold.  An  ungodly  Christ- 
ian !  did  I  say?  That  Avould  be  a  solecism,  a  contradic- 
tion in  terms.  It  Avould  be  like  talking  of  a  bond  free- 
man, or  a  drunken  temperate  man,  or  a  foolish  wise  man. 
I  will  not  say  an  ungodly  Christian,  but  an  ungodly  j9?'o- 
fessor  of  Christianity.  Brethren,  have  we  added  to  our 
patience,  godliness?  If  not,  Ave  ought  not  to  call  ourselves 
Universalists — Christians.  The  prayer  of  Paul  is,  "that 
we  may  lead  a  quiet  and  peaceable  life  in  all  godliness 
and  honesty."  "Godliness  Avith  contentment  is  great 
gain,"    says   the    same    apostle.       He    also   tells    Timo- 


SERMONS.  209 

thy  to  exercise  himself  unto  godliiiess,  "For,"  says  he, 
"bodily  exercise  profiteth  little;  but  godliness  is  profitable 
unto  all  things;  having  promise  of  the  life  that  now  is, 
and  of  that  which  is  to  come."  The  ungodly  man  is 
without  this;  "he  is  without  hope  and  without  God  in  the 
world."  Man's  mind  is  so  constituted  that  he  can  not  fully 
receive  the  promises  of  God  while  he  remains  an  ungodly 
sinner.  The  "Almighty  has  so  ordained  it,  that  if  a  man 
is  disobedient  and  sinful,  he  can  not  have  the  same  trust  in 
him,  can  not  so  rely  upon  his  promises  as  if  he  were  a 
goop  man.  The  poor  prodigal  realized  this.  The  father 
loved  him,  notwithstanding  his  disobedience  and  wicked- 
ness; biitthe  prodigal  didn't  realize  it.  He  knew  himself 
to  be  guilty;  and  hence  his  highest  request  was,  to  be 
made  like  unto  a  hired  servant.  So  with  Joseph's  breth- 
ren. Notwithstanding  his  goodness  to  them;  notwith- 
standing he  had  forgiven  them,  and  told  them  not  to 
trouble  themselves  about  their  former  treatment  of  him; 
yet  when  Jacob  was  dead  they  came  to  him  and  besought 
him  in  the  name  of  their  reverend  father,  not  to  take  A^en- 
geance  on  them  for  their  former  ill-treatment  of  him. 
Now  Joseph,  all  the  time,  was  disposed  to  do  them  good; 
but  on  account  of  their  wickedness,  Ihey  could  not  believe 
him.  Thus  it  is,  with  God  and  the  sinner.  God  loves 
all,  and  does  all  good,  and  promises  great  blessing  to  all 
hereafter;  yet  the  transgressor  of  his  law  cannot  fully 
believe  him;  it  is  a  sad  consequence  of  his  sins.  Breth- 
ren, shall  we  not  think  of  this,  and  profit  by  it?  Let  us 
not  have  a  feigned  godliness;  away  with  all  such  hypoc- 
risy! Paul  tells  Timothy  of  some  such,  who  "have  the 
form  of  godliness,  but  deny  the  power  thereof."  This, 
above  all  things,  is  abominable;  for  a  man  to  profess  what 
he  is  not;  in  the  language  of  another,  "to  steal  the  livery 
of  the  court  of  heaven  to  serve  the  devil  in."  Nothing  is 
so  despicable  as  to  see  a  man  professing  to  be  what  he  is 
not.  Remember  the  Pharisee  who  went  up  to  pray;  and 
forget  not  the  poor  publican  by  his  side. 

"And  to  godliness,  brotherly  kindness."  Brotherly 
kindness — what  is  meant  by  this?  towards  whom  is  it  to  be 
exercised?  Ans.  To  those  of  the  same  faith.  Says  an 
apostle,  "Do  good  unto  all  men  as  you  have  an  opportu- 
nity, but  especially  to  the  household  of  faith."     True,  all 


210  SERMONS. 

men  are  our  bretliren,  but  Christian  believers  are  breth- 
ren in  another  and  a  better  .sense.  They  are  united  in 
one  band,  for  the  promotion  of  the  cause  of  God,  holding 
the  same  glorious  faith.  Especially  to  these,  then,  should 
brotherly  kindness  be  manifested.  There  are  many  ways 
in  which  this  injunction  is  violated;  and  there  are  many 
ways  in  which  a  Avant  of  it  is  shown.  It  not  only  requires 
kind  actions  toAvards  one  another,  but  forbids  every  thing 
that  has  a  tendency  to  injure  a  brother.  It  is  utterly  op- 
posed to  every  species  of  evil  speaking,  hati-ed,  revenge, 
or  any  evil  passion.  There  are  many  occasions  on  which 
this  heavenly  spirit  is  called  for.  As  I  have  already  said, 
we  are  all  liable  to  err,  and  wander  from  the  path  of  duty. 
We  all  know  and  feel  this  to  be  so;  we  read  it  most  clear- 
ly on  the  pages  of  our  past  experience.  Said  our  Savior, 
"It  is  impossible  but  that  offences  will  come."  Now  in 
this  case,  what  does  the  spirit  of  brotherly  kindness  dic- 
tate? That  we  shall  seek  revenge  and  retaliation  on  our 
offending  brother?  If  he  is  disposed  to  acknowledge  his 
fault,  shall  we  not  accept  of  his  acknowledgment,  and 
bury  the  past  in  oblivion?  Brethren!  if  we  can  not,  if 
we  will  not  do  this,  how  can  we  pray  God,  "Forgive  our 
trespasses,  as  we  forgive  those  that  trespass  against  us?" 
Possessed  of  a  spirit  of  unforgiveness,  such  a  prayer 
would  be  solemn  mockery!  Then,  brethren!  Universal- 
ists!  as  you  value  your  own  peace  and  happiness;  as  you 
wish  the  prosperity  of  our  Zion,  and  the  promotion  of  the 
cause  of  truth,  and  the  emancipation  of  the  human  mind 
from  bigotrj",  superstition  and  sin,  to  godliness  and  broth- 
erly kindness,  I  beseech  you  by  all  that  is  desirable  in 
the  truth,  and  the  happiness  of  mankind, ^br^e^  it  not. 

"And  to  brotherly  kindness,  charity."  This  is  the  last 
of  the  graces  which  the  apostle  mentions  in  our  text;  and 
the  most  important,  the  most  heavenly,  the  most  godlike 
of  all.  To  be  charitable,  as  we  generally  use  the  word,  is 
to  put  the  most  favorable  construction  on  the  motives  and 
actions  of  our  fellow  men;  also,  to  assist  the  poor  and 
needy.  However  important  this  may  be;  and  it  is  very 
important,  but  included  in  Avhat  has  been  already  said,  the 
word  here  rendered  charity  has  not  this  signification.  It 
signifies  love,  in  the  most  extensive  meaning  of  the  word. 
To  learn  where  Paul  placed  charity  or  love,  how  high  in 


SERMONS.  211 

the  scale,  we  have  only  to  hear  him  say  to  the  Collos- 
sians,  "And  above  all  things,  put  on  charity,  which  is  the 
bond  of  perfectness.''  Mark  the  expression — "above  all 
things."  Love,  then,  is  the  all  in  all  of  the  Christian. 
It  is  a  sine  qua  non  in  the  Christian's  character.  He  also 
said  to  Timothy,  "Now  the  end  of  the  commandment  is 
charity,  [/or*?,]  out  of  a  pure  heart,  and  of  a  good  con- 
science, and  of  faith  unfeigned."  And  our  Savior  said, 
"Love  is  the  fulfilling  of  the  law."  And  John  said,  "He 
that  loveth  not,  knoweth  not  God;  for  God  is  love." — 
"God  is  love;  and  he  that  dwelleth  in  love,  dwelleth  in 
God,  and  God  in  him."  The  man,  then,  Avho  is  lacking 
in  this,  lacks  the  one  thing  needful.  He  can  not  with  the 
least  propriety  be  called  a  Christian.  You  av ill  under- 
stand that  this  is  somewhat  different  from  the  brotherly 
kindness  just  mentioned.  This  extends  to  the  brethren; 
that  to  all  men.  The  one  is  for  friends;  the  other  for 
enemies.  Both  alike  enjoin  the  doing  of  good,  and  forbid 
the  doing  of  evil. 

I  can  not  leave  this  part  of  our  subject  without  quoting 
what  Paul  says  on  charity,  or  love,  (for  the  same  word  Is 
used  in  both  places,  and  means  the  same  thing,)  to  the 
Corinthian  brethren.  This  may  show  why  the  author  of 
our  text  places  it  last  of  all,  and  above  all.  It  finishes 
the  superstructure,  built  on  faith  as  the  foundation.  It  is 
the  greatest  ornament  of  all,  and  shines  brightest  in  the 
constellation  of  Christian  graces.  But  let  us  hear  Paul. 
"Though  I  speak  with  the  tongues  of  men  and  of  angels, 
and  have  not  charity,  I  am  become  as  sounding  brass,  or 
a  tinkling  cymbal.  And  though  I  have  the  gift  of  proph- 
ecy, and  understand  all  mysteries,  and  all  knowledge; 
and  though  I  have  all  faith,  so  that  I  could  remove  moun- 
tains, and  have  not  charity,  I  am  nothing.  And  though 
I  bestow  all  my  goods  to  feed  the  poor,  and  though  I  give 
my  body  to  be  burned,  and  have  not  charity,  it  profit  me 
nothing.  Charity  suffereth  long,  and  is  kind;  charity 
envieth  not;  charity  vaunteth  not  itself,  is  not  puffed  up, 
doth  not  behave  itself  unseemly,  seeketh  not  her  own,  is 
not  easily  provoked,  thinketh  no  evil;  rejoiceth  not  in 
iniquity,  but  rejoiceth  in  the  truth;  bcareth  all  things,  be- 
lieveth  all  things,  hopeth  all  things,  endureth  all  things. 
Charity  never  faileth  :  but  whetlier  there  be  prophecies, 


212  SERMONS. 

they  shall  fail;  whether  there  be  tongues,  they  shall 
cease;  whether  there  be  knowledge,  it  shall  vanish  away. 
.  .  .  And  now  abide th  faith,  hope,  charity,  these  three; 
but  the  greatest  of  these  is  charity." 

Thus,  brethren,  have  Ave  gone  through  with  what  Peter 
has  commanded  us  to  add  to  our  faith.  May  the  exam- 
ination not  be  in  vain.  I  have  already  mentioned  some 
motives  that  should  induce  us  to  do  this;  but  I  wish  now 
to  present  for  your  consideration  the  motive  mentioned  by 
Peter.  It  is  this  :  Whereby  are  given  unto  us  exceeding 
great  and  precious  promises;  that  by  these  ye  might  be 
partakers  of  the  divine  nature,  having  escaped  the  cor- 
ruption that  is  in  the  Avorld  through  lust:  then  follow  the 
words  of  our  text.  Hence  it  is  because  of  the  exceeding 
great  and  precious  promises  that  are  given  us.  The 
greater  the  promises  given  us,  the  greater  our  obligation 
to  obey  the  injunction  of  the  text.  And  here  suffer  me 
to  repeat  again  the  sentiment  already  expressed  and  re- 
peated :  As  Universalists  have  the  best  doctrine  under 
heaven;  so  they  should  be  the  best  people  under  heaven. 
For,  brethren,  if  we  have  not  exceeding  great  and  pre- 
cious promises,  who  have?  As  much  is  given  us,  then, 
much  is  required  of  us.  As  a  consequence  of  obeying 
the  injunction  of  our  text,  the  apostle  mentions  this:  "For 
if  these  things  be  in  you,  and  abound,  they  make  you 
that  ye  shall  be  neither  barren  nor  unfruitful  in  the 
knowledge  of  our  Lord  Jesus  Christ.  But  he  that  lack- 
eth  these  things  is  blind,  and  can  not  see  afar  off,  and 
hath  forgotten  that  he  was  purged  from  his  old  sins." 
Brethren!  let  us  give  all  diligence,  add  to  our  faith,  vir- 
tue; and  to  virtue,  knowledge;  and  to  knowledge,  tem- 
perance; and  to  temperance,  patience;  and  to  patience, 
godliness;  and  to  godliness,  brotherly  kindness;  and  to 
brotherly  kindness,  charity. 


THE     PROPER    MOTIVE. 

Romans  xii.  I.  "I  beseech  you  therefore,  brethren,  by  the  mercies 
of  God,  that  you  present  your  bodies  a  living  sacrifice,  holy,  acceptable 
unto  God,  which  is  your  reasonable  service." 

The  great  apostle  of  the  Gentiles,  who  is  the  author  of 
our  text,  was  well  acquainted  with  the  principles  of  human 
nature;  he  knew  well  what  were  the  springs  of  human 
action,  and  the  best  means  of  putting  them  in  motion. 
He  had  also  great  zeal  in  the  cause  of  his  Master,  and 
that  zeal  was  according  to  knowledge.  With  this,  he 
possessed  an  ardent  love  for  his  brethren  of  the  human 
family,  and  was  willing  to  make  any  sacrifice  to  promote 
their  happiness,  to  enlighten  them,  to  bring  them  to  a 
knowledge  of  the  truth,  into  the  "kingdom  of  Christ," — 
"  of  heaven."  His  whole  life  shows  most  clearly  his  zeal 
and  love.  And  his  success  was  commensurate  with  his 
labors,  as  the  establishment  of  the  several  churches  to 
which  he  addressed  his  epistles  abundantly  testifies. 
Such  being  the  case,  those  who  would  speak  of  the 
unsearchable  riches  of  Christ,  and  enforce  his  precepts, 
should  pattern  as  much  as  possible  after  this  chief  of  the 
apostles.  You  will  perceive  that  in  uttering  the  words 
which  are  the  subject  of  our  reflections,  he  did  not 
attempt  to  bring  about  the  subject  he  had  in  view,  by 
frightening  his  Roman  brethren  b)^  the  representation  of 
woe  and  misery,  in  a  future  world.  No,  far  from  that. 
But  his  language  was,  "  I  beseech  you  by  the  mercies  of 
God."  Constantly  bear  in  mind  what  we  said  of  Paul's 
knowledge  of  the  best  means  of  moving  men's  hearts  to 
love  and  serve  their  Father  in  heaven;  for  if  we  show  that 
he  took  other  motives  to  place  before  the  people  to  move 
them,  than  the  fear  of  endless  woe,  it  will  be  a  mild 
rebuke  to  those  who  take  a  different  course,  and  you  will 


214  SERMONS. 

see  the  greater  propriety  in  wliat  may  be  said  on  this 
occasion. 

The  love  and  mercies  of  God  are,  then,  the  themes  on 
which  he  dehghts  to  dwell;  lovely,  surpassing  lovely,  are 
they  too!  And  in  the  discussion  of  this  subject,  we  shall 
be  led  to  speak  of  some  of  these  "mercies  of  God," 
which  Paul  would  have  to  bear  on  our  minds,  to  induce 
us  to  obey  this  injunction;  but  Avhei-e  to  begin  we  know 
not,  for  they  are  manifold — innumerable.  Yet  we  may 
profitably  select  a  few,  such  as  most  readily  manifest 
themselves  to  our  minds. 

First,  then,  "  He  hath  made  us,  and  not  we  ourselves." 
Is  not  this  a  mercy,  an  unspeakable  blessing?  We  will 
grant,  if  any  of  these  creatures  are  to  suffer  an  eternity 
of  misery,  that  their  existence  would  not  be  a  blessing; 
but  thank  God !  we  believe  no  such  thing.  Such  a 
thought  is  unworthy  such  a  being,  and  we  reject  it.  He  is 
our  Father,  for  he  is  the  Father  of  the  spirits  of  all  flesh, 
and  "  hath  made  of  one  blood  all  nations  of  men,  to  dAvell 
on  all  the  face  of  the  earth." 

Then  we  are  his  children — "  his  offspring."  Viewing 
him,  then,  as  our  Father,  and  ourselves  as  his  children,  is 
not  our  existence  a  blessing,  even  not  taking  into  the 
account  a  more  glorious  existence  beyond  this?  Most 
assuredly.  Just  survey  for  a  moment,  the  "  good  things," 
even  of  this  life.  Look  on  that  lovely  wife,  that  beloved 
husband,  that  dear  child,  that  beloved  parent,  those 
brothers  and  sisters,  and  all  those  dear  friends  by  whom 
you  are  surrounded;  look  above,  and  view  that  shining 
lumiaiary,  which  shines  both  "  on  the  evil  and  on  the 
good;"  see  that  innumerable  host  of  stars,  which  charm 
our  vision,  and  serve  to  raise  our  grateful  orisons  to  him 
**  who  hath  made  them  all;"  remember  the  "rain  which 
cometh  equally  on  the  just  and  unjust;"  look  around,  and 
see  the  earth  teeming  with  all  that  can  charm  the  eye,  or 
satisfy  want;  hear  then  the  singing  of  the  feathered  tribes, 
and  the  murmuring  of  the  waterfall;  then  tell  me  if  you 
can,  this  life  is  not  a  blessing. 

How  different  it  might  have  been  from  what  it  is.  We 
might  have  been  in  the  "blackness  of  darkness."  We 
might  have  heard  nothing  but  horrid  discord.  Every 
smell  might  have  been  offensive,  and  everything  bitter  to 


SERMONS.  215 

the  taste.  Pain  might  have  been  our  element;  sorrow 
and  woe  might  have  tilled  up  the  cup  of  our  existence. 
But  ah!  how  different  is  our  real  condition!  Surely, 
"  God  is  ffood  unto  all,  and  his  tender  mercies  are  over 
all  his  works." 

But  do  you  say,  Man  is  subject  to  pain  and  sorrow,  and 
hence  his  life  is  a  curse!  But  I  will  show  you,  brother, 
that  this  goes  not  against  our  position.  Had  you  known 
the  pleasure  of  eating,  if  you  were  never  hungry? — of 
drinking,  if  never  thirsty?  Would  you  have  known  the 
value  of  friends,  if  you  never  had  need  of  them?  Would 
you  have  enjoyed  rest  had  you  never  been  weary?  Is 
not  love  more  lovely  when  contrasted  with  the  hatefulness 
of  hatred?  It  is  so.  We  judge  only  from  contrast  and 
comparison.  It  is  well,  then,  that  this  life  is  checkered 
with  the  ills  of  humanity,  even  not  taking  into  the  account 
a  future  life,  where  sorrow  or  sighing  shall  never  enter. 
Then  Ave  shall  prize  immortal  life,  from  having  known 
death.  The  joys  of  immortal  glory  will  be  heightened 
from  the  remembrance  of  our  ills  here.  Scriptvxre  also 
sustains  us  in  our  position.  "  He  chasteneth  us  for  our 
good."  "  For  these  light  afflictions,  which  are  but  for  a 
moment,  sliall  work  for  us  a  far  more  exceeding  and 
eternal  weight  of  glory."  But  tell  me  candidly,  did  you 
believe  that  death  was  the  end  of  man,  would  you  wil- 
lingly give  up  life?  This  will  prove  you;  you  would  not, 
one  of  you.  Life,  then,  is  good;  and  as  it  Avill  appear  still 
more  clearly  before  we  close,  God  was  good  in  giving  it 
to  us.     "  The  mercy  of  the  Lord  endureth  forever." 

Let  us  contemplate  now,  for  a  moment,  blessings  of  a 
different  character,  and  of  a  still  higher  order.  I  mean 
the  spiritual  blessings  of  the  mind — the  soul. 

First,  then,  of  this  kind,  we  would  reckon  a  revelation 
of  God's  will  to  man.  This  surely  is  an  unspeakable 
gift.  That  we  may  appreciate  it  the  more  fully,  let  us 
imagine  for  a  moment,  what  would  have  been  our  condi- 
tion— the  condition  of  the  world,  had  Jehovah  never  made 
a  revelation  of  his  will  and  purpose  to  man — fallen,  ignor- 
ant man.  Ah!  we  should  have  been  surrounded  with 
Cimmerian  darkness;  no  ray  of  light  would  have  pierced 
the  cloud  of  our  mental  vision,  to  point  us  to  a  glorious 
life  beyond  the  grave.     Sorrow  and  mourning  would  have 


216  SERMONS. 

hung  over  all  people.  Surely  we  should  have  been 
"  without  hope  and  without  God  in  the  world."  Life 
would  have  been  a  dreary  waste,  where  we  should  rise, 
sport  awhile,  and,  as  far  as  our  hope  was  concerned,  sink 
down  to  the  shade  of  eternal  night.  But  thank  God!  he 
has  not  left  us  to  grope  our  way  in  this  state  of  darkness; 
but  has  made  known  to  us  his  will  and  gracious  designs 
towards  his  Avayward  children.  This  contains  the  prom- 
ises of  a  Savior,  and  it  also  contains  for  us  an  account  of 
his  life,  death,  and  glorious  resurrection,  by  which  "  he 
brought  hfe  and  immortality  to  light." 

It  also  contains  those  "exceeding  great  and  precious 
promises,"  which  he  has  been  pleased  to  make  to  man. 
This,  then,  is  a  great  blessing;  it  must  have  been  a  dictate 
of  mercy  to  bestow  it  on  man,  weak  and  ignorant  as  he 
was.  Let  us  prize  it  as  we  ought,  and  make  it  the  "  man 
of  our  counsel;"  let  us  study  it  that  thereby  our  faith 
may  be  strengthened,  and  we  learn  what  will  best  pro- 
mote our  peace  and  happiness. 

2.  The  gift  of  the  "Savior  of  the  world."  We  are 
utterly  unable  to  do  justice  to  this  part  of  our  subject. 
Angels,  even,  would  fail  here.  The  apostle  John  took 
this  as  the  most  fitting  to  illustrate  the  pure,  unquencha- 
ble, and  unbounded  love  of  our  heavenly  Father.  Noth- 
ing could  show  it  more  clearly  or  fully.  Hear  him.  "  In 
this  was  manifested  the  love  of  God  towards  us,  because 
that  God  sent  his  only  begotten  Son  into  the  world,  that 
we  might  live  through  him.  Herein  is  love,  not  that  we 
loved  God,  but  that  he  loved  us,  and  sent  his  Son  to  be  a 
propitiation  for  our  sins."  "  God  is  love,"  and  this  love  is 
most  fully  manifested  in  his  Son — "  a  light  to  lighten  the 
Gentiles,  and  the  glory  of  his  people  Israel."  He  was 
full  of  the  spirit  of  his  Father  and  his  God;  "He  knew 
no  sin,  neither  was  guile  found  in  his  mouth."  He  came 
on  an  errand  of  mercy  to  a  lost  world — to  save  his  people 
from  their  sins,  and  the  consequent  evils.  "He  went 
about  doing  good."  He  healed  the  sick — gave  sight  to 
the  blind — ears  to  the  deaf — feet  to  the  lame — life  to  the 
dead!  He  gave  us  instructions  Avhich  Avill  make  us  wise 
unto  the  salvation  of  our  souls  from  sin  and  sorrow;  "he 
led  captivity  captive,  and  gave  gifts  unto  men."  He 
tasted   death   for  every   man,    and  by  his   resurrection 


SERMONS.  iW 

brought  life  and  immortality  more  fully  to  light.  He  in- 
structed us  as  to  the  parental  character  of  God,  his  care 
for  his  children,  and  his  plans  for  their  eternal  bliss  in  the 

glorious  regions  of  immortality.  Doing  the  will  of  God, 
e  is  to  enlighten  and  save  a  lost  world!  "  Blessed  be 
God  and  the  Father  of  our  Lord  Jesus  Christ."  Adora- 
tion, praise,  thanksgiving,  and  everlasting  obedience,  be 
rendered  unto  his  great  name!  Well  might  the  heavenly 
host  cry,  at  his  birth,  "  Glory  to  God  in  the  highest!  and 
on  earth  peace,  and  goodwill  towards  men."  Well  might 
John  say,  "  Every  creature  which  is  in  heaven,  and  on 
earth,  and  under  the  earth,  and  such  as  are  in  the  sea, 
and  all  that  are  in  them,  heard  I,  saying,  Blessing,  and 
honor,  and  glory,  and  power,  and  riches,  and  wisdom,  and 
strength,  be  unto  Him  that  sitteth  upon  the  throne,  and 
unto  the  Lamb  forever!"  If  any  thing  is  to  viove  our 
hearts  to  love  and  adore  Almighty  God,  it  is  the  contem- 
plation of  his  infinite  goodness  in  giving  his  Son  to  be  the 
Savior  of  the  world.  "0!  the  depth  of  the  riches  both 
of  the  wisdom  and  knowledge  of  God." 

3.  It  remains  for  us  now  to  notice,  more  particularly 
than  we  have  done,  the  will  of  God  in  relation  to  the 
future  condition  of  man,  as  made  known  to  us  by  the 
promises  given  us  in  his  word. 

Here,  too,  is  a  field  which  is  inexhaustible.  We  do  not 
expect  to  do  justice  to  it;  but  we  Avill  not  hence  leave  it 
entirely  alone,  but  will  cull  a  few  of  the  brightest  of  thes.; 
blessed  promises,  and  hold  them  up  to  our  view,  and  per- 
haps our  hope  may  be  confirmed  by  it,  our  views  of  God's 
character  exalted,  and  our  hearts  made  better.  We  think 
we  are  right  in  taking  this  course,  from  the  example  of 
Paul  himself.  "  Having  these  promises,  dearly  beloved, 
let  us  cleanse  ourselves  from  all  filthiness  of  the  flesh  and 
spirit,  perfecting  holiness  in  the  fear  of  the  Lord."  Thus 
you  see  the  promises  were  brought  into  requisition,  for  the 
purpose  of  persuading  his  brethren  to  lead  a  "life  holy 
and  unblamable  in  the  sio-ht  of  God."  Havino-  therefore, 
his  example,  we  pi'ooeed  with  the  more  confidence.  But 
where  shall  we  begin?  We  are  at  a  loss  to  knoAV.  Let 
us  look  a  moment  at  the  first  promise.  "  The  seed  of  the 
woman  shall  bruise  the  serpent's  head."  Whatever  may 
be  that  serpent  .spoken  of;  whether  an  omnipresent,  and  I 
19 


218  SERMOK5. 

had  almost  added  almighty  devil,  or  the  lust,  by  which, 
when  we  are  tempted,  we  are  drawn  away,  or  what  not, 
this  promise  is  big  with  meaning  and  mercy.  It  gives  us 
to  understand  that  the  source  of  evil  will  be  taken  away, 
and  undoubtedly  refers  to  the  time  when  there  shall  be  an 
"  end  of  transgression,  and  sin  be  finished."  You  know 
wlien  we  bruise  a  serpent's  head  we  destroy  him  entirely. 
So  in  this  case,  all  evil  shall  be  destroyed,  "root  and 
branch."  Our  heavenly  Father  was  actuated  by  mercy, 
then,  when  in  the  infancy  of  the  world,  he  promised  an 
end  to  all  the  evils  which  might  afterwards  spring  up 
in  it. 

We  come  along  up  a  few  centuries,  and  we  find  some- 
thing a  little  more  clear  on  this  subject.  It  was  called  the 
Gospel.  A  sacred  writer  speaks  thus  of  it:  "  God  preach- 
ed before  the  Gospel  unto  Abraham,  saying,  in  thy  seed 
shall  all  the  nations  of  the  earth  be  blessed."  This  is  a 
short  commentary  on  the  last.  Here  the  same  "seed"  is 
brought  to  view  as  Jesus  Christ.  Not  only  is  sin  with  all 
its  concomitant  ills  to  be  destroyed,  but  alt  the  families  of 
the  earth  are  to  be  blessed,  absolutely  blessed  in  him. 

Now  let  us  hear  one  of  the  prophets  of  the  Lord. 
"The  ransomed  of  the  Lord  shall  return  and  come  to 
Zion,  with  songs  and  everlasting  joy  upon  their  heads, 
and  sorrow  and  sighing  shall  flee  away."  Sweet  assur- 
ance! But  who  are  the  "ransomed  of  the  Lord?"  Let 
Paul  answer.  "  For  there  is  one  God,  and  one  Mediator 
between  God  and  men,  the  man  Christ  Jesus,  who  gave 
himself  a  random  for  all ,  to  be  testified  in  due  time."  It 
is  often  said,  "  He  tasted  death  for  every  man,"  "  died  for 
all,"  and  other  like  expressions.  But  what  does  the 
prophet  say  about  these — alU  "  They  shall  return  and 
come  to  Zion  Avith  songs  and  everlasting  joy."  This  Zion 
must  be  the  spiritual  Zion — immortal  glory,  for  that  cannot 
be  witnessed  while  men  are  "  subject  to  vanity,"  as  they 
are  here.  This  then  is  the  manner  in  which  it  is  "to  be 
testified" — they  shall  receive  everlasting  joy,  and  who 
could  ask  better  testimony? 

Let  us  next  notice  what  our  Savior  said  on  this  subject  at 
a  certain  time,  in  his  reply  to  the  Sadducees  in  relation  to 
the  resurrection  of  the  dead.  Hear  him.  "  They  that 
shall  be  accounted  worthy  to  obtain  that  world,  and  the 


SERMONS,  219 

resurrection  from  the  dead,  neither  marry,  nor  are  given  in 
marriage;  neither  can  they  die  any  more;  for  they  are  equal 
unto  the  angels;  and  are  the  children  of  God,  being  the 
childivn  of  the  resurrection."  What!  equal  unto  the  angels! 
It  is  even  so.  Just  reflect  for  a  moment,  on  this  great 
change.  Noiv  we  are  sinful  and  in  consequence  unhappy; 
then  we  shall  be  holy  and  supremely  happy;  for  angels 
undoubtedly  are,  and  we  are  to  be  like  them.  Now  we  are 
ignorant;  //ie«  we  shall  be  wise.  Now  y^e  are  weak;  then 
we  shall  be  strong.  Noto  we  are  corruptible  and  subject  to 
decay;  then  we  shall  be  incorruptible  and  subject  to  no 
decay.  Now  in  dishonor;  then  in  honor.  Now  we  see 
wars,  contentions,  jars,  and  quarrels;  then  peace,  concord, 
and  harmony.  What  a  change  is  this!  and  we  shall  expe- 
rience it,  if  the  word  of  the  Son  of  the  Most  High  be  truth, 
which  we  cannot  doubt.  JSTor  is  this  all.  "  Neither  can 
they  die  any  more."  What!  ma?/,  poor,  weak,  frail,  mortal 
man,  be  brought  to  a  state  where  he  can  die  no  more.  Go 
view  the  place  of  yonder  dead;  call  to  mind  the  nations 
that  have  lived,  but  now  lie  in  the  dark  receptacle  of  all  the 
dead;  contemplate  that  man  of  grey  hairs  tottering  over 
the  grave,  and  remember  that  once  he  was  as  young  and 
active  as  we,  and  that  we  shall  all  soon  lie  in  the  narrow 
house;  then  hear  the  immaculate  Son  of  the  Most  High 
say,  "  Neither  can  they  die  any  mor:e,"  and  can  you  refrain 
in  the  fulness  of  your  soul,  from  crying  out,  Thanksgiving, 
and  praise,  and  glory,  be  unto  him  who  is  the  Author  of 
this  bright  and  glorious  assurance,  which,  if  we  trust  in  it, 
will  be  an  "  anchor  to  the  soul,  sure  and  steadfast,  entering 
into  that  within  the  veil!"     Ah!  my  brethren,  you  cannot. 

Once  more.  "  They  shall  be  the  children  of  God." 
Did  you  ever  think  of  that!  We  are  noiv  his  children, 
"  his  offspring,"  and  all  "  we  are  brethren;"  but  then  we 
shall  be  peculiarly  so;  for  we  shall  be  "born  again,"  we 
shall  be  like  him,  we  shall  be  peculiarly  near  him.  We 
shall  be  emphntJcally  his  children;  for  we  shall  render  him 
that  obedience  and  that  homage  which  is  his  due.  God 
grant  that  we  may  commence  that  obedience  here  on  earth. 

But  some  may  say  here,  this  blessing  is  not  for  all,  it 
may  not  be  for  us;  it  is  only  for  those  "  Avho  are  worthy 
to  obtain  that  world,  and  the  resurrection  from  the  dead." 
But,   brother,  who    are    worthy?     Hear    Paul.     "  As    in 


220  SERMONS. 

Adam  all  die,  even  so  in  Christ  shall  all  be  made  alive." 
"We  have  hope  towards  God,  of  the  resurrection  both  of 
the  just  and  the  unjust."  If  any  do  not  "  die  in  Adam," 
they  may  possibly  not  be  "  worthy  to  obtain  that  world," 
and  if  so,  there  are  some  who  are  neither  "just  or  un- 
just."    But  this  number  will  be  very  small. 

Thus,  we  have  laid  before  you  the  promise  which  God 
made  to  our  first  parents;  this  promise  renewed  to  Abra- 
ham; one  of  the  prophets'  view  of  this  matter;  and  of  the 
Son  of  God  himself.  And  in  view  of  these,  have  we  not 
reason  to  rejoice  and  be  exceeding  glad  for  these  unspeak- 
ably precious  promises! 

IJut  we  are  not  done  yet.  We  have  something  still  later, 
and  still  more  clear  and  pointed.  We  shall  bring  the  evi- 
dence of  only  one  of  the  followers  of  Christ,  and  he  the 
author  of  our  text — Paul.  He  has  been  laboring  to  prove 
that  all  are  under  sin  and  unbelief,  the  blindness  of  Israel, 
the  subsequent  salvation  of  that  people,  together  with  the 
"fulness  of  the  Gentiles;"  and  to  .sum  it  up,  he  says, 
"  For  of  him,  and  through  him,  and  to  him,  are  all  things, 
to  whom  be  glory  forever!"  Did  you  reflect  on  the  ful- 
ness of  the  meaning  of  these  few  words?  Let  us  analyze 
it.  "For  of  him  are  all  things,"  that  is,  all  things  were 
made  by  him;  all  spring  from  him;  he  gave  us  life  and  all 
its  blessings;  "and  through  him,"  that  is,  "in  him  we 
live,  and  move,  and  have  our  being;"  he  preserves  us,  sus- 
tains us,  and  keeps  us  from  evil.  What  more?  "  And  to 
him  are  all  things."  All  the  creatures  he  hath  made  and 
sustained  here,  shall  return  to  him,  and  dwell  in  his  pres- 
ence forever.  What  a  thouoht!  Ah!  well  mio-ht  Paul 
immediately  after  say,  "I  beseech  you  by  the  mercies 
of  God." 

One  piece  of  testimony  more,  and  we  are  done  on  this 
point.  It  surpasses  all  the  rest  in  clearness  and  fulness, 
if  it  be  possible  to  surpass  them.  It  is  from  the  same 
Avriter  in  his  representation  of  the  resurrection  of  the  dead, 
and  which  is,  perhaps,  more  full  and  extensive  than  we 
have  in  all  the  Bible  besides.  "  Then  cometh  the  end, 
when  he  shall  have  delivered  up  the  kingdom  to  God, 
even  the  Father;  when  he  shall  have  put  down  all  rule, 
all  authority  and  poAver.  For  he  must  reign  till  he  hath 
put  all  enemies  under  his  feet.     But  when  he  saith,  all 


SERMONS.  221 

things  are  put  under  liim,  it  is  manifest  that  he  is  excepted 
who  put  all  things  under  him.  And  when  all  things  are 
subdued  unto  him,  then  shall  the  Son  also  be  subject  unto 
him  that  put  all  things  under  him,  that  God  may  be  ALL 
in  ALL."  What  a  consummation!  Well  worthy  the 
Lord  God  Almighty!  None  but  he  could  have  conceived 
it;  none  but  he  can  execute  it.  Men  and  angels  would 
fail  in  describing  the  glories  of  that  scene.  It  is  above 
human  or  even  angelic  intellect  to  scan  the  fulness  of  this 
blessing.  Why,  only  think  of  it!  God  all  in  all.  But 
what  is  God?  "  God  is  love."  Then  we  might  say,  Love 
shall  be  all  in  all.  I  am  incapable  of  making  this  any 
clearer  to  you,  of  making  it  appear  any  more  glorious  and 
lovely  than  it  is  now.  There  it  is,  "  God — Love  shall  be 
all  in  all,"  written,  as  it  were,  in  characters  of  light. 

We  could  say  with  the  Psalmist,  "Oh  that  men  would 
praise  the  Lord  for  his  goodness,  and  his  wonderful  works 
to  the  children  of  men."  "Bless  the  Lord  our  souls,  and 
all  that  is  Avithin  us  bless  his  holy  name." 

How  blessed  are  we  in  having  this  light  shed  upon  us; 
that  we  are  enabled  to  believe  it,  and  rejoice  in  the  hopes 
which  it  inspires.  Surely,  brethren,  we  have  reason  to 
"rejoice  with  joy  unspeakable  and  full  of  glory." 

Thus  we  have  pointed  out  to  you,  feebly  indeed,  but 
truly,  we  hope,  some  of  the  blessings  which  our  heavenly 
Fiither  has  bestowed  and  designs  to  bestow  upon  us.  But 
our  duty  is  not  yet  done.  The  inquiry  Avill  arise,  "What 
of  all  this?  What  conclusions  shall  we  draw  from  the 
premises  laid  down  and  attempted  to  be  proved?"  Should 
we  leave  the  subject  here  and  not  answer  these  questions, 
we  should  think  our  duty  but  half  performed,  and  our 
most  important  work  not  done.  Should  I  show  you  the 
mercies  of  God  as  clear  as  the  sun  in  its  meridian  splendor, 
and  should  leave  it  there,  it  would  be  of  no  avail.  Let  us 
inquire  then,  what  Paul  himself  would  do  Avith  this  sub- 
ject. What  conclusions  does  he  draw?  Hear  him.  "  I 
beseech  you  by  the  mercies  of  God,  that  you  present  your 
bodies  a  living  sacrifice,  holy,  acceptable  unto  God,  which  is 
our  reasonable  service."  Is  it  not  so?  Who  will  dare 
say,  that  to  him  who  will  put  an  end  to  all  sin,  destroy  the 
cause  of  all  evil,  bless  all  nations  in  his  Son,  cause  all  the 
ransomed  of  the  Lord  to  return   and  come  to  Zion,  with 


222  SERMONS. 

songs  and  everlasting  joy  upon  their  heads,  and  sorrow 
and  sighing  to  flee  away;  raise  us  up  from  the  darkness  of 
the  tomb,  make  us  equal  to  the  angels,  that  we  shall  die 
no  more;  and  finally  subdue  all  things  through  Christ  to 
himself,  and  be  all  in  all,  the  presenting  our  bodies  a 
living  sacrifice,  holy  and  acceptable,  is  not  a  reasonable 
service?  God  forbid  that  one  of  us  should  say  thus — of 
us,  who  believe  in  a  God  of  love  and  compassion,  who 
will  do  for  us  better  than  we  can  ask,  or  even  think.  No, 
brethren,  say  not  so. 

But  what  is  presenting  our  bodies  a  living  sacrifice, 
holy,  acceptable  unto  God?  Is  it  to  perform  heathen 
penances,  to  appease  a  wrathful  deity?  Is  it  to  torment 
and  afflict  ourselves?  Is  it  to  give  our  bodies  to  be 
burned?  No,  no.  What  is  it,  then?  This  I  conceive  to 
be  it;  "to  deny  ungodliness  and  e^-ery  worldly  lust,  and 
to  live  soberly,  righteously,  and  godly,  in  this  present  evil 
world;"  that  is,  "to  love  God  with  all  our  hearts,  and  our 
neighbors  as  ourselves."  This  is  all  that  is  required. 
This  will  be  presenting  a  sacrifice  which  will  be  acceptable 
unto  God.  Do  you  say  we  do  believe  in  him,  that  he  is 
good  unto  all;  and  we  love  him  and  our  fellow  men.  But 
how  do  we  know?  Shall  we  take  your  word  for  it?  You 
may  speak  the  truth,  or  you  may  not.  But  we  have  a 
way  by  which  we  may  judge  correctly  of  this  matter. 
Hear.  "Faith  without  works  is  dead."  So  you  see,  if 
we  only  believe,  and  do  not  the  works,  it  is  a  dead  sacri- 
fice, and  not  a  living  one.  Again.  "  If  you  love  me,  you 
will  keep  my  commandments."  Do  you  love  God?  Show 
it  then,  by  keeping  his  commandments. 

Here  we  have  it  then.  "Love  is  the  fulfilling  of  the 
law;"  and  we  are  required  to  love  God  and  keep  his  com- 
mandments. It  would  seem  as  if  we  should  need  no  uroino- 
here;  for  who  of  us  can  refrain  from  loving  him  with  all 
our  mind,  might,  and  strength,  who  has  done  and  will  do 
.such  great  things  for  us?  It  is  a  wonder  of  wonders,  that 
men,  Avho  can  see  in  God  such  a  good  and  lovely  Being, 
should  ever  knowingly  go  contrai-y  to  his  will.  Brethren, 
may  we  not  be  of  that  number. 

Let  us  particularize  a  little.  What  does  Paul  enumerate 
as  constituting  this  presenting  of  the  body  a  living  sacri- 
fice?    Let  us  all  remember.     "Let  love  be  without  dis- 


/ 


SERMONS/'  223 

simulation.  Abhor  that  which  '.s  evil:  cleave  to  that  which 
is  good.  Be  kindly  afl'ectionei  one  towards  another,  with 
brotherly  love;  in  honor  pi-eferring  one  another.  Not 
slothful  in  business;  fervent  in  spirit;  serving  the  Lord. 
Distributing  to  the  necessity  of  the  saints;  given  to  hospi- 
tality. Bless  them  which  persecute  you;  bless  and  curse 
not.  Be  of  the  same  mind  one  towards  another.  Recom- 
pense to  no  man  evil  for  evil.  Owe  no  man  any  thing,  but 
to  love  one  another."  These  are  a  few  of  the  many 
things  which  he  enumerates  as  constituting  this  sacrifice. 
I  will  name  only  two  more,  of  a  more  local  character. 

We  should  do  all  we  can  to  extend  the  knowledge  of 
this  glorious  Gospel  which  we  have  received,  and  those 
ennobling  views  of  our  heavenly  Father.  There  are  two 
ways  to  do  this,  but  one  is  far  superior  to  the  other.  The 
first  is  to  speak  on  all  proper  occasions,  of  this  faith  which 
we  have,  and  to  support  those  religious  institutions  which 
have  for  their  object  the  enlightening  of  mankind,  and  the 
breaking  off  those  chains  of  sin,  ignorance,  and  supersti- 
tion, which  keep  man  so  low  in  the  dust. 

The  other  way,  and  that  which  Ave  have  called  the 
better,  is  to  show  the  glorious,  impartial  doctrine  in  our 
lives,  both  in  word  and  deed.  This  is  the  most  powerful 
engine  for  forAvarding  our  cause,  which  we  can  have.  If 
we  tell  men  that  God  loves  all  his  children,  and  does  them 
good,  but  they  see  us,  on  the  contrary,  injuring  our  fel- 
low men,  manifesting  feelings  of  hatred  and  revenge,  we 
can  have  no  influence  on  their  minds,  unless  it  be -to  con- 
firm them  in  the  rejection  of  a  doctrine  or  faith,  which 
they  see  makes  us  no  better.  On  the  other  hand,  if  we 
manifest  in  all  our  ways  that  we  love  the  Gospel,  and  are 
willing  to  obey  its  precepts,  carrying  out  the  principles  to 
which  we  hold,  suffering  those  who  are  of  the  opposite  party 
to  have  "no  evil  thing  to  say  of  us,"  the  cause  must,  pros- 
per; itmust  go  on  "conquering  and  to  conquer,"  We  ought 
not  to  ask  any  one  to  believe  in  our  doctrine,  unless  they 
see  by  our  lives  that  it  makes  us  better;  and  they  would 
do  right  in  rejecting  it.  Did  I  not  beheve  that  the  princi- 
ples of  the  doctrine  of  impartial  grace  carried  out  into 
practice,  would  make  men  holier  and  happier,  never  would 
I  lift  my  voice  again  in  its  favor.  May  we  all  understand 
these  principles  and  show  to  the  Avorld  that  thev   are  the 


224  SERMONS. 

best  principles  in  the  universe,  by  which  to  live  and  by 
which  to  die. 

Thus,  brethren,  we  have  pointed  out  to  you  a  few  of 
those  things  which  constitute  a  living  sacrifice  to  God;  and 
this,  St.  Paul  calls  "reasonable."  Brethren,  is  it  not  so? 
If  it  is  not,  what  in  all  the  universe  of  God,  is  reasonable? 
What!  not  reasonable  to  love  and  serve  him  who  hath 
given  us  such  blessings  and  such  hope!  that  we  should 
love  and  do  good  to  our  fellow  men,  who  are  our  brethren! 

Let  us  always  keep  this  in  view;  our  reward  will  be 
great.  We  shall  feel  a  calm  and  peace  surpassing  all  the 
short  lived  pleasures  of  this  world,  separate  from  a  hope 
of  future  glory,  and  a  virtuous  life.  When  on  our  death- 
beds, we  shall  look  back  upon  our  past  lives  with  a  feeling 
of  satisfaction;  we  shall  then  have  no  remorse  and  sorroAV 
for  past  crimes,  for  we  shall  not  have  committed  them; 
and  thus,  when  about  to  leave  all  things  earthly,  we  shall 
have  nothing  to  do,  but  to  meditate  on  the  glorious  immor- 
tality on  which  we  shall  soon  enter. 

Brelhren!  by  all  that  is  great  and  merciful  in  God,  by 
all  that  is  good  in  Heaven  or  earth,  by  all  that  is  desirable 
in  life  or  in  death,  by  all  that  is  noble  in  man,  by  all  that  is 
lovely  in  Universalism;  let  us  remember  these  things  to  do 
them,  for  this  is  our  "reasonable  service." 


LIGHT. 

Genesis  i.  3.  "  And  God  said,  let  tliere  be  light,  and  there  was 
li-ht." 

Such  was  the  manner  of  the  introduction  of  natural 
light  into  the  space  where  now  is  suspended  this  material 
universe.  When  the  Almighty  began  the  creation  of  the 
world,  with  the  things  that  are  in  and  around  it,  "darkness 
was  upon  the  face  of  the  deep,"  while  the  "earth  was 
without  form  and  void."  Then  "  the  Spirit  of  God  moved 
upon  the  face  of  the  Avaters."  He  said,  "Let  there  be 
Uglit!''  The  fiat  of  the  Most  High  Avas  obeyed:  "A?id 
there  u^as  light." 

Dark,  and  cheerless,  and  gloomy,  had  been  this  Avorld 
without  the  genial  influence  of  light.  Without  this,  there 
had  been  neither  beast,  bird,  fish  or  insect;  nor  herb,  flower 
or  tree;  neither  could  man,  lord  of  the  lower  creation, 
have  existed  without  light.  Suppose  that  noAv  there  were 
no  light;  suppose  the  sun,  moon  and  stars  all  struck  from 
being,  or  covered  with  blackness;  and  all  those  means  by 
which  we  can  create  light  taken  from  us;  where  should  we 
be?  Alas!  for  us;  we  should  grope  in  darkness,  not 
knowing  whither  we  went;  all  labor  and  enjoyment  would 
cease;  the  herb,  the  flower,  and  every  green  thing  would 
wither  and  die:  we  ourselves  would  lie  down  in  despair, 
and  there  remain  until  we  were  dead,  dead,  dead.  All 
these  horrid  consequences  would  follow  the  destruction  of 
light.  Hence  we  see  clearly  the  benevolence  of  the  Father 
of  the  Universe,  in  exercising  his  power  to  create  so  great, 
so  invaluable  a  blessing.  Let  us,  then,  be  grateful  to  him, 
and  "forget  not  all  his  benefits;"  let  us  imitate  the  spirits 
above,  of  Avhom  it  is  said  that  at  this  period  "  The  morning 
stars  sang  together,  and  all  the  sons  of  God  shouted  for 
joy."  Let  us,  moreover,  Avalk  as  children  of  the  light, 
20 


226  SERMONS. 

and  not  as  children  of  darkness,  lest  we  stumble  and  fall; 
knowing  that  there  are  those — may  we  not  be  among  the 
number — who  "  choose  darkness  rather  than  light,  because 
their  deeds  are  evil." 

We  pass  now  from  the  natural  to  the  divine;  from  the 
physical  to  the  moral.  There  have  been  periods  in  the 
moral  universe,  since  the  time  when  chaos  and  night 
reigned  where  now  are  the  light  and  joy  of  this  bright 
world,  in  which  it  was  necessary  for  God  to  say,  "Let 
there  be  light!"  Many  have  been  the  times  when  it  could 
be  said,  "  Darkness  covered  the  earth,  and  gross  darkness 
the  people!"  Long  and  fearful  have  been  the  reigns  of 
moral  darkness,  dire  superstition,  ignorance,  and  error. 
Sin  and  wickedness  have  arisen  as  clouds  between  the 
minds  of  men  and  the  face  of  God,  who  dwelleth  in  light 
unapproachable.  Let  us  glance  for  a  moment  at  those 
eventful  eras  Avhich  mark  the  introduction  of  moral  light 
into  the  world;  let  us  contemplate  it  in  its  small  begin- 
nings, like  the  tAvinklinfr  of  a  star  in  the  firmament:  hoAV 
it  has  progressed,  and  how  it  is  still  progressing,  and  its 
final  diffusion  throughout  the  moral  universe  of  God — as 
full,  and  perfect,  and  universal,  as  the  diffusion  of  natural 
light  through  the  material  universe;  when  once  more,  and 
with  a  fuller  chorus,  "the  mornintr  stars  shall  sing-  to- 
gether,  and  all  the  sons  of  God  shout  for  joy." 

Methinks  I  see  a  lone  wanderer  on  the  plains  of  the 
east, — one  who  has  left  his  father's  house,  for  fear  his  ex- 
asperated brother  will  take  his  life.  I  see  him  at  the  set- 
ting of  the  bright  luminary  of  day,  taking  the  stones  and 
putting  them  for  his  pillows;  he  lies  down,  and  is  soon  em- 
braced in  the  arms  of  sleep.  But  lo!  a  ladder  is  set  up 
on  the  earth,  and  reaches  to  heaven;  he  sees  the  angels  of 
God  ascending  and  descending  upon  it.  He  looks,  and 
beholds  through  the  open  space,  the  light  of  the  upper 
world — the  ineffably  bright  light  of  him  who  inhabiteth 
eternity.  Hark!  there  is  a  sound;  it  is  the  voice  of  the 
Lord.  Let  us  listen.  "I  am  the  Lord  God  of  Abraham, 
thy  father,  and  the  God  of  Isaac:  the  land  whereon  thou 
liest,  to  thee  will  I  give  it,  and  to  thy  seed.  And  thy  seed 
shall  be  as  the  dust  of  the  earth;  and  thou  shalt  spread 
abroad  to  the  west,  and  to  the  east,  and  to  the  north,  and 
to  the  south;    and   in  thee  and  in  thy  seed  shall  all  the 


SERMONS.  227 

nations  of  the  earth  he  hJessed."  The  wanderer  awakes, 
and  methinks  I  hear  hun  exclaim,  "  Light!"  "This  is  none 
other  than  the  house  of  God  and  the  very  gate  of  heaven." 
Here  was  brought  to  the  benighted  vision  of  man  a  ray 
from  the  abode  of  light  and  glory.  Here  was  confirmed 
the  solemn  promise,  not  long  before  given  to  Abraham, 
that  all  the  nations,  families,  and  kindreds  of  the  earth,  are 
finally  to  be  blessed  in  a  certain  promised  seed.  It  is  not 
likely  that  these  patriarchs  understood  the  full  import  of 
these  declarations.  The  light  was  not  sufficiently  clear  to 
enable  them  to  see  the  trutli  in  all  its  fulness  and  glory. 
It  was  necessary  that  still  further  revelations  be  made 
before  the  full  blaze  of  this  glorious  promise  fall  upon 
the  vision  of  mortals.  Too  much  moral  light  upon  the 
benighted  mind  of  man,  might  have  the  same  injurious 
effect  as  too  much,  and  too  strong  natural  light,  upon  the 
eyes  of  a  man  coming  out  of  a  dark  room;  it  might  be  too 
dazzling. 

Four  hundred  years  pass  away,  and  we  stand  by  Horeb. 
I  look  around  over  the  world,  and  I  see  that  darkness 
reigns.  I  see  men  almost  universally  given  up  to  idolatry, 
worshipping  gods  that  are  no  gods,  beasts,  reptiles,  and 
blocks  of  wood.  Men  have  lost  the  knowledge  of  the 
"  one  only  living  and  true  God;"  his  name  is  not  known  in 
all  the  earth.  I  look  again,  and  lo,  a  shepherd  is  watch- 
ing his  flock.  I  see  him  struck  with  wonder  and  amaze- 
ment. What  docs  he  behold?  A  burning  bush  uncon- 
sumed.  I  look  again,  and  behold  the  mount  of  God;  I  see 
the  vivid  lightnings;  I  hear  the  thunders  and  the  voice  of 
a  trumpet.  God  is  there  !  He  is  about  to  reveal  himself 
once  more  to  the  children  of  men.  He  is  about  to  say 
once  mofe,  "Let  there  be  light."  He  said  it,  "  and  there 
was  light;"  for  now  was  given  the  law.  Now  were  pre- 
figui-ed  by  types  and  shadows  the  great  sacrifice,  the  Lamb 
of  God,  who  was  to  take  away  the  sins  of  the  world;  and 
the  High  Priest  of  our  profession,  the  great  Mediator  of  a 
new  and  better  covenant.  Faint  indeed  Avas  the  light,  yet 
it  was  light; — so  faint  that  it  was  afterwards  called  only  a 
"shadow."  It  was  at  this  period  that  God  declared  his 
name  to  be  "the  Lord,  the  Lord  God,  long  suffering  and 
gracious  to  us  ward,  forgiving  iniquity,  transgression  and 
sin,  and  who  Avill  by  no  means  clear  the  guilty."     As  this 


228  SERMONS. 

Avas  the  dawning  of  a  bright  and  glorious  day,  let  us  not 
despise  its  light;  but  here  let  us  recognize  the  hand  of  a 
benevolent  God,  having  in  view  the  happiness  of  his  crea- 
tures, leading  them  on  step  by  step  from  one  degree  of 
light  and  glory  to  another. 

Again,  "darkness  covered  the  earth,  and  gross  darkness 
the  people,"  when  God  said,  "Let  there  be  light!  and 
there  was  light:"  the  Sun  of  Righte©usness  arose,  with 
healing  in  his  beams,  "a  light  to  enlighten  the  Gentiles, 
and  the  glory  of  the  people  Israel," — "that  ti-ue  light 
which  lighteneth  every  nian  that  cometh  into  the  world!" 
It  may  not  be  uninteresting  to  reflect,  for  a  moment,  on  the 
manner  of  the  introduction  of  this  light  into  the  world, — 
this  great  moral  sun;  hoAv  it  affected  the  angelic  spirits,  and 
the  glorious  consequences  of  its  advent.  At  this  eventful 
hour,  not  only  was  moral  darkness  predominant  over  the 
minds  of  mankind,  but  the  king  of  day  had  gone  beyond 
the  hills  of  Palestine,  while  some  shepherds  were  watch- 
ing their  flocks,  gazing  on  the  star-lit  upper  firmament. 
When  behold!  there  was  light!  for  the  "glory  of  the  Lord 
shone  round  about  them."  The  angel  of  God  is  there. 
He  speaks: — "Fear  not;  for  behold  I  bring  you  good 
tidings  of  great  joy,  which  shall  be  unto  all  people.  For 
unto  you  is  born,  this  day,  in  the  city  of  Da^id,  a  Savior, 
which  is  Christ  the  Lord."  "  Hail!  holy  light,  oS"spring  of 
heaven,  first  born."  With  joy  and  rejoicing  we  greet  thee, 
O  thou  "  Savior  of  the  Avorld!"  But  what  follows  this 
glorious  annunciation?  "And  suddenly  there  was  with 
the  angel  a  multitude  of  the  heavenly  host  prai-sing  God, 
and  saying,  '  glory  to  God!  in  the  highest,  and  on  earth 
peace,  good  will  toward  men!'  "  Would  to  heaven!  breth- 
ren, we  might  all,  all  in  this  ho.use,  yea,  all  in  this  lower 
world,  unite  fervently  with  those  spirits  of  the  upper  world, 
and  in  one  loud  chonis  exclaim,  "  Glory  to  God  in  the 
highest!"  that  heaven,  earth,  and  the  mighty  deep,  might 
resound  with  the  high  praises  of  Him  who  said,  "  Let 
there  be  Light!  and  there  teas  light!" 

Before  leaving  this  part  of  the  subject,  let  us  inquire 
briefly  into  the  character  of  that  light  which  the  Savior 
brought  into  the  world. 

Wherein  did  the  Son  of  God  enlighten  men?  In  an- 
swering this  inquiry,  we  may  be  allowed  to  have  recourse 


SERMONS.  229 

to  the  teachings  of  his  apostles;  for  they  were  especially 
commissioned  to  let  the  light  shine  among  men.  Hear  one 
of  them; — Christ  "hath  abolished  death  and  brought  hfe 
and  immortality  to  //r//;iJ  through  the  Gospel."  Foi-merly, 
the  Avorld  was  thought  to  be  embraced  in  the  eastern  hemi- 
sphere. That  there  was  such  a  continent  as  the  American, 
entered  not  the  mind  of  man,  until  Columbus,  by  crossing 
the  trackless  deep,  found  a  neAV  woi'ld.  He  returned  to 
Europe  with  the  tidings — and  Columbus  was  immortalized. 
But  what  was  this,  compared  with  the  discovery  to  men  of 
the  light  of  eternity?  Before  this,  men  were  in  darkness. 
Death  was  looked  upon  as  a  long,  unawakened  sleep,  or  as 
the  prelude  to  a  blacker  torment,  or  a  living  death.  A 
something  which  Gregory  called  "  a  death  without  death, 
because  the  sufferer  dies,  and  yet  does  not  die."  Which 
Bernard  called  "  a  mortal  life,  and  an  immortal  death,  or 
death  of  the  life  and  soul;  when  one  so  dies  that  he  lives 
forever,  and  so  lives  that  he  dies  forever."  But  the  Son  of 
God  went  within  the  vail — he  crossed  the  Jordan,  and  what 
did  he  reveal  as  the  condition  of  man  after  the  dissolution 
of  the  body?  Ah!  he  "brought  life  and  immortality  to 
light," — not  death  and  immortality;  for  his  language  was, 
"In  the  resurrection  they  are  as  angels  of  God  in  heaven, 
neither  can  they  die  any  more,  but  are  the  children  of  God, 
being  children  of  the  resurrection."  Glorious  light!  that 
dispels  the  darkness  and  gloom  that  formerly  brooded  over 
the  unseen  and  undisturbed  future.  No  wonder  that  at 
the  advent  of  the  author  of  such  light  the  heavenly  host 
should,  Avith  the  shout  of  triumph,  exclaim,  "  Glory  to 
God  in  the  highest!"  Well  and  truly  did  the  prophet 
prospectively  say  of  this  period,  "  The  people  that  walked 
in  darkness  saw  great  light;  they  that  dwell  in  the  land  of 
the  shadoAv  of  death,  upon  them  hath  the  light  shined." 
How  beautiful  and  expressive  is  his  language  at  another 
time,  in  reference  to  the  same  subject!  "Arise,  shine;  for 
thy  light  is  come,  and  the  glory  of  the  Lord  is  risen  upon 
thee.  And  Gentiles  shall  come  to  thy  light,  and  kings  to 
the  brightness  of  thy  rising.  Violence  shall  no  more  be 
heard  in  thy  land,  wasting  or  destruction  within  thy  bor- 
ders; but  thou  shalt  call  thy  walls  salvation,  and  thy  gates 
praise.  The  sun  shall  be  no  more  thy  light  by  day;  nei- 
ther for  brightness  shall  the  moon  give  light  unto  thee;  but 


230  SERMONS. 

the  Lord  shall  be  thine  everlasting  light,  and  the  days  of 
thy  mourning  shall  be  ended."  Thus  it  was  this  evange- 
list prophet  spoke  before  of  the  coming  of  this  glorious 
light, — ■"  the  light  of  the  world.''' 

Indispensable  as  is  the  natural  light  to  our  being  and 
enjoyment,  I  would  almost  say  that  the  light  of  which  I 
have  now  spoken  is  far  superior  to  that .  What  though 
we  saw  all  light  and  life  in  the  natural  world,  when  all  was 
gloom,  and  darkness,  and  fear,  and  night  in  the  moral 
world?  What  though  we  have  a  prospect  Avhen  the  kimi- 
nary  of  day  goes  down,  that  he  will  rise  again,  Avith  the 
light  of  another  morning,  and  we  yet  feel  that  when  the 
sun  of  our  mortal  existence  shall  set,  it  shall  set  to  rise 
no  more  forever?-  What  is  the  illumination  of  the  natural 
eye  to  the  illumination  of  the  eye  of  the  mind?  How 
insignificant  does  that  sun  appear,  riding  in  all  its  splendor 
through  mid-heaven,  when  compared  with  the  sun  of 
righteousness.  When  the  light  of  one  shall  be  extinguished 
in  an  endless  night,  that  of  the  other  shall  increase  and 
extend,  grow  brighter  and  more  glorious,  until  the  whole 
intelligent  creation  of  God  shall  bask  in  its  beams.  One 
is  only  for  the  body,  that  shall  return  to  dust  as  it  was, 
where  it  shall  be  dissolved,  and  where  worms  shall  gnaw  it; 
while  the  other  is  for  that  spirit  that  shall  return  to  God 
who  gave  it,  made  immortal,  incorruptible,  glorious,  and 
blissfully  happy. 

It  is  with  great  reluctance  that  I  pass  again  from  the 
light  of  this  glorious  Sun  into  the  region  of  darkness.  I 
do  it  more  readily,  however,  when  I  feel  assured  that  I 
shall  find  my  way  out  again,  if  I  only  keep  my  eye  steadily 
fixed  on  the  polar  star.  The  Sun  of  Righteousness  has 
not  ceased  to  shine;  ah!  no:  but  the  cause  of  the  dark- 
ness is,  clouds,  thick,  dense,  wide  extended  clouds,  have 
come  over  his  face,  and  obscured  his  light.  Men  "have 
sought  out  many  inventions."  They  have  tried  to  create 
artificial  lights,  and  have  turned  away  from  the  heavenly 
light;  and  hence  they  find  themselves  in  darkness.  And 
Avell  they  might;  as  if  a  man  should  himself  hide  from  the 
natural  sun  in  a  spacious  cave,  and  think  to  have  sufficient 
fight  in  a  Lucifer  match,  saying,  This  is  the  sun!  At  this 
period  I  find  men  speaking  of  God  as  if  he  were  an  awful 
tyrant, — partial,   revengeful,  unmerciful.     I  hear  it  said 


SKRMONS.  231 

that  lie  has  prepared  abodes  of  ineffable  bliss  for  a  part  of 
his  creatures,  while  he  shall  doom  the  rest  to  hopeless, 
remediless,  ceaseless  misery.  I  hear  it  said  that  he  has 
prepared  a  place, 

»     *     »     "  Wide,  and  deep  as  wide, 
Aud  ruiaous  as  deep," 

where  are  heard  only  the  shrieks  of  those  who  were  placed 
in  this  world  without  their  consent,  kept  here  until  their 
master  removed  them  to  this  horrid  abode  of  devils  and 
condemned  spirits.  I  also  hear  men  denying  that  there  is 
a  God — a  Supreme  Ruler  of  the  Universe.  I  hear  it  once 
more  said — so  great  is  the  darkness! — that  death  is  an 
eternal  sleep,  from  Avhich  there  is  no  awakening.  I  find 
the  world  tilled  with  fear,  sorrow,  mourning,  and  awful 
forebodings  of  the  final  destiny  of  husbands  and  wives,  of 
parents  and  children,  of  friends  and  neighbors.  Great 
God!  is  the  ejaculation;  what  is  the  cause  of  all  this?  has 
the  Sun  of  Righteousness  withdrawn  his  shining? 

I  hear  the  answer  from  one  of  his  prophets:  "  Be  aston- 
ished, 0  heavens!  my  people  have  committed  two  evils; 
they  have  forsaken  me,  the  fountain  of  living  waters,  and 
have  hewn  out  to  themselves  cisterns,  broken  cisterns,  that 
can  hold  no  water."  Here  is  the  difficulty.  The  sun 
shines;  but  men  have  turned  their  backs  on  it,  and  sought 
to  create  light  of  their  own.  Truly  can  it  be  said  of  this 
period,  as  of  the  former  ones:  "Darkness  covered  the 
earth,  and  gross  darkness  the  people."  Thousands  were 
sitting  in  darkness,  and  in  the  shadow  of  death. 

Turn  now  your  eye  to  yonder  broad  sea.  Do  you  see 
that  vessel?  There  is  light  in  that  vessel — a  light  that 
shall,  ere  long,  diffiiise  itself  over  half  our  globe.  But 
another  than  Ave  sees  that  vessel.  He  is  standing  on  the 
banks  of  the  Delaware.  An  audible  voice  seems  to  come 
to  him  and  say,  "  There,  Potter,  in  that  vessel,  cast  away 
on  that  shore,  is  the  preacher  you  have  been  so  long  expect- 
ing." The  man  of  whom  the  voice  spoke  drew  near;  the 
same  voice  said  to  him,  "Potter,  this  is  the  man,  this  is 
the  person  whom  I  have  sent  to  preach  in  your  house." 
That  preacher  was  John  Murray,  the  father  of  Univer- 
salism  in  America. 

It  may  now  become  us  to  inquire  into  the  nature  of  the 


232  SERMOxNS. 

light  that  was  now  introduced  into  the  new  world,  what 
it  revealed  to  us,  and  the  consequences  that  have  followed. 
This  light  showed  us  that  God  was  not  a  partial,  vin- 
dictive, unmerciful  Being,  but  the  Father,  friend,  and  ever- 
lasting portion  of  all  mankind.  That  he  is  "kind  even  to 
the  evil  and  unthankful,"  loving  even  his  enemies,  which 
love  Avas  manifested  and  commended  by  the  gift  of  his  Son, 
"the  Savior  of  the  Avorld."  On  a  more  close  examina- 
tion, we  find  this  to  be  the  same  light  that  appeared  in 
Judea  1800  years  ago.  The  clouds  and  mist  are  passing 
away,  and  showing  us  once  more  the  bright  disk  of  the 
Sun  of  Righteousness.  Hence,  we  may  the  more  confi- 
dently pursue  it  as  the  heavenly  ray.  To  continue,  then, 
ovir  remarks  on  its  nature,  and  the  result  of  its  introduc- 
tion into  the  United  States.  Instead  of  finding  that  our 
Creator  will  raise  some  of  his  creatures  to  the  realms  of 
light  and  glory,  and  consign  others  to  the  regions  of 
unending  woe  and  despair,  we  learn  that  "all  the  nations 
whom  he  has  made  shall  come  and  Avorship  before  him,  and 
shall  glorify  his  name."  We  perceive  that  all  that  are  now 
in  darkness  shall  be  enlightened, — that  the  vail  shall  be 
taken  away  from  all  eyes;  that  all  the  hungry  shall  sit 
down  to  the  feast  of  fat  things;  that  although  there  are 
now  many  that  weep,  the  time  is  coming,  when  "  tears  shall 
be  wiped  away  from  off  all  faces;"  that  all  the  sinful  shall 
be  made  righteous;  that  all  the  rebellious  shall  be  subdued 
to  the  gentle  reign  of  Christ,  when  he  with  all  shall  be 
subject  to  the  Father,  that  "  God  may  be  ALL  IN 
ALL!"  Instead  of  showing  that  death  is  an  eternal  sleep, 
or  that  men  haA-e  a  worse  enemy  to  fear  than  death,  and 
after  death,  it  shows  us  that  death  is  our  last  enemy,  and 
that  it  shall  be  destroyed — "sAvalloAved  up  in  victory," — 
such  a  victory,  too,  as  has  not  been  achieved  since  the 
"taorninof  stars  sangr  too-ether,  and  all  the  sons  of  God 
shouted  for  joy."  In  a  word,  it  reA'eals  to  us  the  glorious 
truth  of  the  salvation  of  the  world! — a  truth  that  had  for 
many  centuries  been  hidden,  coA'ered  with  the  clouds  of 
ignorance  and  error.  But  thank  God!  they  are  now  dis- 
pelled, so  that  Ave  now, — some  of  us  at  least, — behold  it 
in  all  its  loveliness  and  glory.  This  light  has  shined  into 
our  minds,  and  Ave  rejoice  in  it.  We  can  rejoice  with  ful- 
ness of  joy,  that  we  have  emerged  from  the  darkness  and 


SERMONS.  233 

midnight  gloom  of  a  false  and  cruel  theology,  into  the 
light  of  a  glorious  day.  In  the  contemplation  of  this  glo- 
rious deliverance,  as  our  imagination  dwells  upon  the  con- 
trast exhibited  to  our  minds,  I  may,  perhaps,  give  utter- 
ance to  the  sentiment  of  the  poet  in  reference  to  another 
circumstance: 

"  Thee,  I  revisit  now  with,  bolder  wing, 
Escaped  the  Stygian  pool,  though  long  detained 
In  that  obscure  sojourn,  while  in  my  flight 
Through  utter  and  through  middle  darkness  borne, 
"With  other  notes  than  to  the  Orphean  lyre, 
I  sung  of  Chaos  and  eternal  night; 
Taught  by  the  heavenly  muse  to  veuturc  down 
The  dark  descent,  and  up  to  re-ascend, 
Though  hard  and  rare;  thee  I  revisit  safe, 
And  feel  thy  sovereign  vital  lamp." 

But  I  proposed  to  speak  of  the  results  of  the  introduc- 
tion of  this  light  into  the  new  world  by  Murray.  The 
circumstances  to  which  I  have  briefly  referred,  occurred 
about  70  years  ago.  Murray  then  stood  alone;  none  to 
stand  by  him, — none  save  God  and  his  Son.  Now  look 
abroad,  and  what  do  you  behold?  That  light,  Avhich  ap- 
peared in  the  east,  as  a  twinkling  star,  has  been  ditlused 
almost  through  the  length  and  breadth  of  our  land.  Not 
entirely  unlike  the  Star  of  Bethlehem,  it  has  arisen  higher 
and  higher,  and  is  fast  approaching  the  meridian,  but 
instead  of  a  star  we  now  behold  a  sun; — so  great  has  been 
the  change!  Like  the  stone  that  was  cut  out  of  the  moun- 
tain without  hands,  it  was  small  and  despised,  and  con- 
temned in  its  beo-inninofs;  a  slight  cloiid  would  obscure  it, 
as  a  slight  touch  from  an  adverse  hand  would  turn  that 
stone  from  its  course; — but  noiv,  having  risen  so  high,  and 
its  light  so  generally  spread  abroad,  men  might  as  well 
attempt  to  stop  the  course  of  that  stone  afterwards  become 
a  mountain,  a§  to  hinder  the  further  diffusion  of  this  glo- 
rious light.  It  is  "  like  the  leaven  which  a  woman  hid  in 
three  measures  of  meal,  until  the  whole  was  leavened;" 
for  I  have  no  doubt  it  will  be  extended  more  and  more, 
until  all  this  our  happy  land  shall  bask  in  its  rays  from  sea 
to  sea,  and  from  the  lakes  to  the  great  gulf.  For  behold! 
instead  of  that  one,  lone,  solitary  preacher  that  God  in  his 
goodness  sent  to  preach  in   Potter's  hoiise,  there  are  noAv 


234  6EKM0NS. 

near  700  heralds  of  the  cross,  flying  with  this  light,  bearing 
to  the  sorrowing  sons  of  men  messages  of  peace  and  salva- 
tion. There  are  now  estimated  to  be  90  or  100,000  persons 
in  the  United  States,  who  have  seen  and  rejoiced  in  this 
light;  and,  like  the  wise  men  of  the  east,  have  followed  it 
to  where  they  behold  the  "  Savior  of  the  world."  Besides 
the  public  promulgation  of  the  truth  we  advocate,  and 
many  books  and  pamphlets  on  the  subject,  we  have  18  or 
20  periodicals  devoted  to  the  diffusion  of  the  same  Hght, 
The  cause  Avas  never  so  prosperous  as  noAv, — never  pro- 
gressing so  rapidly.  In  view  of  all  this,  brethren,  have 
we  not  reason  "to  thank  God  and  take  courage?" 

One  practical  reflection  arises  from  this  part  of  our  sub- 
ject; and  I  present  it  to  you  in  the  form  of  an  appeal. 
Will  you  listen  to  it  with  the  same  earnestness  as  your 
speaker  makes  it?  Brethren!  if  we  have  the  light,  if  we 
have  come  to  the  knowledge  of  the  truth;  shall  we  hide 
that  light  under  a  measure,  or  shall  we  let  it  shine,  so  as 
to  enlighten  all  that  are  about  us?  Shall  we  recommend 
that  truth  io  men,  or  shall  we  smother  and  conceal  it;  that 
others  may  not  enjoy  the  prize  we  have  found?  Shall  we 
2iractice  the  benevolence  we  profess,  or  shall  we  show  our- 
selves most  selfish  and  narrow  minded? 

In  yonder  dense  forest  there  are  two  men.  They  have 
lost  their  way,  and  can  not  find  the  path  that  leads  to  the 
habitation  of  men.  Night  comes  on,  and  finds  them  yet 
bewildered  in  the  darkness  of  the  forest.  They  wander 
about,  shivering  with  the  cold,  and  famishing  with  hunger, 
having  before  them  the  cheerless  prospect  of  taking  up 
their  lodgings  on  the  cold  ground,  and  exposed  to  the 
beasts  of  prey.  When  lo!  one  of  them  sees  the  glimmer- 
ing of  a  taper.  He  leaps  for  joy;  but  immediately  is 
silent.  He  creeps  from  his  friend,  under  cover  of  the 
darkness,  goes  towards  the  light,  finds  the  dwelling  of  a 
hospitable  farmer,  who  welcomes  him  in,  warms  him,  feeds 
him,  and  gives  him  a  comfortable  place  of  rest.  While  his 
friend,  his  fellow  traveler,  is  left  in  the  darkness  of  that 
forest,  to  suff"er  through  a  long,  long  dreary  night.  Breth- 
ren, you  in  common  with  thousands  of  others  were  lost  in 
the  mazes  of  error,  ignorance,  and  superstition.  You  have 
seen  the  light  of  truth,  and  "rejoice  in  the  hope  of  the 
glory  of  God."     But  where  are  your  fellow  wanderers — 


SERMONS.  235 

your  partners  in  fear  and  sorrow?  Where  are  they?  Do 
you  leave  them  still  in  the  dark,  and  use  no  exertions  to 
deliver  them  into  the  light  by  which  you  walk  and  in 
which  you  rejoice?  If  so,  see  yourselves  as  in  a  mirror, 
in  the  case  just  supposed.  0  my  brethren!  may  we  let 
our  light  so  shine  before  men, — shine  in  all  our  actions,  in 
our  words,  in  all  our  lives, — that  others  seeing  our  good 
works  may  glorify  our  Father  who  is  in  heaven.  "  Arise, 
shine;  for  thy  light  is  come,  and  the  glory  of  the  Lord  is 
risen  upon  thee." 

Descend  with  me  down  to  one  more  period  of  darkness; 
and  once  emerged  from  that,  I  will  detain  you  no  longer. 
Every  voice  is  hushed;  every  eye  is  closed.  The  pall  of 
death  hangs  over  this  lower  world.  All  is  silence  and 
gloom,  and  black  darkness.  But  hark!  I  hear  a  sound,  as 
the  rushing  of  many  waters.  It  is  the  voice  of  God ! 
speaking  through  the  trump  of  the  archangel.  "  Let 
there  be  light!"  and  the  voice  ceases.  But  Avhat  do  our 
astonished  eyes  behold?  Ah!  it  is  the  glorious  light  o 
eternity,  issuing  from  the  throne  of  God.  And  there 
stands  the  congregated  millions  of  all  mankind,  clothed  in 
the  life,  and  light,  and  joy  of  a  glorious  immortality. 
They  shall  see  no  more  periods  of  darkness,  "  for  there 
shall  be  no  night  there!"  Then  maj^  strictly  and  literally 
be  said,  what  was  first  said  in  prophecy,  and  figuratively, 
"  The  sun  shall  be  no  more  thy  light  by  day;  neither  for 
brightness  shall  the  moon  give  light  unto  thee:  but  the 
Lord  shall  be  unto  thee  an  everlasting  light,  and  thy  God 
thy  glory.  Thy  sun  shall  no  more  go  down:  neither  shall 
thy  moon  withdraw  itself:  for  the  Lord  shall  be  thine  ever- 
lasting light,  and  the  days  of  thy  mourning  shall  be 
ended."  And  when  one  shall  consult  the  records  of  eter- 
nity, he  will  no  doubt  find  it  thei'e  written  in  glowing 
characters,  concerning  this  new  creation,  that  God  said, 
"  Let  there  be  light!  and  there  was  light!" 


THE    CHRISTIAN    SOLDIER'S    ARMOR. 

Efh.   vi.  11.     "  Put  on    the  whole  armor  of  God/' 

The  Christian  disciple  is  a  Soldier.  Says  Paul  to  Tim- 
othy, "Thou  therefore  endure  hardness  as  a  good  soldier 
of  Jesus  Christ.  No  man  that  warreth  entangleth  him- 
self with  the  affairs  of  this  life,  that  he  may  please  him 
who  hath  chosen  him  to  be  a  soldier." 

The  Christian's  life  is  called  a  warfare.  Says  the  same 
Apostle,  "This  charge  I  commit  unto  thee,  son  Timothy, 
according  to  the  prophecies  which  went  before  on  thee, 
that  thou  by  them  might  war  a  good  warfare." 

He  who  leads  the  Christian  soldier  to  this  warfare,  the 
Savior  in  whom  Christians  believe,  is  called  the  Captain. 
Says  the  writer  of  the  epistle  to  the  HebreAvs,  "For  it 
became  him,  for  whom  are  all  things,  and  hy  whom  are 
all  things,  in  bringing  many  sons  unto  glory,  to  make  the 
Captain  of  their  salvation  perfect  through  sufferings." 

These  soldiers  going  forth  to  Avarfare  under  this  Cap- 
tain, are  obliged  to  fglit.  The  direction  to  Timothy  was, 
"Fight  the  good  fight  of  faith."  What  the  object  of  the 
contest  is,  we  are  informed  by  Jude.  He  also  tells  how 
we  are  to  fight.  "Contend  earnestly  for  the  faith  once 
deliA'ered  to  the  saints." 

The  Christian  soldier  engaged  in  this  Avarfare  must 
have  weapons.  These  are  provided;  and  Paul  tells  us 
the  nature  of  them.  "For  the  weapons  of  our  warfare 
are  not  carnal,  but  mighty  through  God  to  the  pulling 
down  of  the  strong  holds."  They  are  not  carnal,  then, 
like  those  used  by  the  men  of  this  Avorld;  but  they  are 
spiritual. 

FelloAV  soldiers  and  citizens  of  the  kingdom  of  God, 
are  you  ready  for  the  battle?  Have  you  received  Christ 
as  your  Captain  and  Leader?     Are  you  ready  to  go  forth 


SEUMOxs.  237 

to  the  warfare,  and  fight  manfully,  contend  earnestly,  for 
the  faith  once  delivered  to  the  saints?  Is  your  armor 
ready?  is  it  bright  and  furbished?  and  are  you  ready  to 
engage  with  zeal  in  the  battles  of  the  Lord  of  hosts? 

Are  you  all  aware  what  weapons  are  necessary  for  this 
war?  what  constitutes  the  armor  of  the  Christian  soldier? 
Thinking  that  possibly  some  of  us  have  not  got  all  the 
armor,  and  perhaps  not  the  right  kind  of  weapons,  I  pur- 
pose to  employ  this  discourse  in  speaking  of  this;  and 
attempt  to  show  what  weapons  Ave  should  use,  and  how 
we  should  use  them,  so  that  Ave  may  become  successful 
warriors  in  the  army  of  Prince  Emanuel.  My  object  is 
to  induce  all,  in  the  language  of  the  text,  to  "put  on  the 
Avhole  armor  of  God."  In  writing  to  the  Romans,  Paul 
calls  it  "the  armor  of  righteousness." 

But  let  us  read  the  lano-uage  of  the  author  of  our  text, 
where  he  informs  us  what  Ave  haA'e  to  contend  against, 
and  gives  us  a  list  of  the  articles  that  constitute  the  armor 
of  the  Christian.  "For  Ave  wrestle  not  against  flesh  and 
blood;  but  against  the  rulers  of  the  darkness  of  this  Avorld, 
against  spiritual  AA^ickedness  in  high  places.  Wherefore, 
take  imto  you  the  whole  armor  of  God,  that  ye  may  be 
able  to  Avithstand  in  the  evil  day,  and  having  done  all,  to 
stand.  Stand,  therefore,  haA'ing  your  loins  girt  about 
with  truth,  and  having  on  the  breastplate  of  righteous- 
ness; and  your  feet  shod  Avith  the  preparation  of  the  Gos- 
pel of  peace;  aboA'e  all,  taking  the  shield  of  faith,  Avhere- 
with  ye  shall  be  able  to  quench  all  the  fiery  darts  of  the 
wicked.  And  take  the  helmet  of  salvation,  and  the  sAvord 
of  the  spirit,  which  is  the  Avord  of  God."  We  shall  take 
up  the  seA'eral  parts  of  the  armor,  and  examine  them  sep- 
arately, and  ascertain  if  possible,  AA'hether  Ave  are  all  ac- 
quainted with  them,  and  with  their  use;  and  inquire,  too, 
if  all  of  us  are  furnished  with  them.  We  take  them  up 
in  the  order  in  which  the  apostle  enumerates  them. 

1.  The  girdle.  The  girdle  in  the  ancient  armor,  Ave  are 
informed,  Avas  used  to  bind  on  a  part  of  the  armor,  and 
also  to  give  strength  to  the  bodA'.  The  o-irdle  of  the  hiah 
priest  of  the  Jcavs  Avas  to  be  curiously  Avrought  of  gold,  of 
purple,  of  scarlet,  of  fine  tAvined  linen.  But  this  is  not  the 
girdle  of  Avhich  the  apostle  speaks — "Having  your  loins 
girt  about  Avith  truth."     Recollect,  our  Aveapons  of  war- 


238  SERMONS. 

fare  are  not  carnal — they  are  not  for  the  body,  as  were 
those  which  have  been  used  in  the  wars  of  this  world. 
We  should  recollect  that  we  are  citizens  of  a  kingdom 
which  "is  not  of  this  world;"  that  is,  if  we  are  citizens  of 
Christ's  kingdom.  The  girdle  then,  is  not  for  the  body, 
but  for  the  mind,  as  said  the  apostle  Peter:  "  Gird  on  the 
loins  of  your  mind."  With  what  are  we  to  gird  up  the 
loins  of  our  mind?  Ans.  The  tnith.  Are  you  all  aware 
how  much  is  embraced  in  this?  the  fulness  of  the  injunc- 
tion— "Have  your  loins  girt  about  with  truth?"  It 
means  that  in  all  our  contests  for  the  faith — in  all  our 
Christian  warfare,  we  should  be  governed  by  sincerity  and 
honesty  of  purpose,  as  opposed  to  all  sorts  of  deceit  and 
hypocrisy.  Although  we  may  have  all  the  other  parts  of 
the  armor,  and  yvdiXit  truth — we  are  hypocrites  at  heart,  it  is 
all  in  vain — our  battles  will  all  result  in  defeat  and  dis- 
grace. In  such  a  case  as  this,  our  righteousness  would  be 
only  self-righteousness,  and  not  what  God  requires.  Our 
faith  would  be  a  dead  faith,  and  the  sword  of  the  spirit 
Avould  be  turned  against  ourselves,  and  "pierce  even  to 
the  dividing  asunder  of  soul  and  spirit;  and  of  the  joints 
and  the  marrow." 

What  kind  of  a  soldier  is  one  who  is  a  traitor  to  those 
with  whom  he  is  connected?  How  would  a  royalist  fight 
in  the  ai-my  of  the  revolution?  Alas!  for  the  patriots  of 
those  days  that  tried  men's  souls,  there  were  some  traitors. 
There  was  an  Arnold — the  repetition  of  whose  name  is 
enough  to  excite  in  us  only  feelings  of — but  I  will  not  give 
utterance  to  them.  As  our  commanders  want  no  traitors 
in  their  armies;  although  they  may  be  well  armed — the 
better  armed  the  more  damage  they  can  do — so  our  Cap- 
tain wants  no  traitors  in  his  army — no  hypocrite.  As  we 
wish,  then,  to  be  successful  warriors  in  the  army  of  Em- 
manuel, let  us  gird  up  our  lions  with  truth;  in  all  we  do, 
let  us  be  governed  by  honesty  of  purpose,  and  sincerity  of 
heart,  and  we  shall  go  forth  to  glorious  victory,  achieved 
in  behalf  of  the  cause  of  Christian  freedom,  the  emanci- 
pation of  the  slaves  of  sin,  bigotry,  error,  and  supersti- 
tion, into  the  glorious  liberty  of  the  Gospel  of  Christ. 

2.  We  have  the  breast-plate  mentioned.  This  part  of 
the  armor,  as  the  name  imports,  is  to  cover  the  breast,  to 
defend  the  vital  parts ;  for  this  is   a  defensive  weapon.     It 


SEKMONS.  239 

may  help  us  to  ascertain  the  use  of  this,  to  inquire  concern- 
ing the  breast-plate  which  the  high  priest  Avore.  It  is 
described  in  the  28th  chapter  of  Exodus.  It  was  made  of 
fine  gold,  blue,  scarlet,  purple,  and  of  fine  twined  linen. 
It  should  have  upon  twelve  stones,  which  M'ere  set  in  it, 
the  names  of  the  twelve  tribes  of  Israel;  and  it  was  called 
the  breast-plate  of  judgment.  It  should  have  upon  it  the 
Urim  and  Thummim;  and  Aaron  was  to  bear  it  upon  his 
heart  continually  when  he  went  into  the  holy  place.  If  he 
did  this,  as  he  was  commanded,  then  was  the  judgment  of 
justification  rendered  to  the  Avhole  house  of  Israel — they 
were  constituted  and  reckoned  as  righteous.  To  the  He- 
brews it  was  the  breast-plate  of  righteousness.  The 
Christian  now  needs  such  a  breast-plate, — not  indeed 
made  of  gold  or  fine  twined  linen, — but  he  must  have  a 
breast-plate  of  righteousness.  Do  you  all  see  the  necessity 
of  this?  What  if  we  go  forth  to  the  Christian  warfare 
without  this  weapon  of  defence?  what  will  be  the  conse- 
quence? Some  have  done  so;  some  have  gone  out,  and 
forgotten  to  take  this  preast-plate; — if  indeed  they  even 
had  one,  which  is  doubftul: — as  did  some  in  Paul's  days, 
they  have  held  the  truth  in  ?/?irighteousness;  and  what  has 
followed?  You  are  all  well  aware.  That  soldier  has  been 
most  signally  defeated;  but  more  and  worse  than  this,  he 
has  brought  disgrace  on  the  cause  he  professed  to  espouse. 
It  has  given  rise  to  the  charge  that  Universalism  has  a 
licentious  tendency,  and  that  all  its  defenders  are  vile, 
abominable  sinners.  Is  this  right?  Is  it  just  that  the 
whole  community  should  suffer  on  account  of  the  wicked- 
ness of  one  of  its  members?  Shall  all  suffer  because  one, 
or  tAvo,  or  more,  have  forgotten  to  take  the  "breast-plate 
of  righteousness?''  I  might  mention  a  great  many  char- 
acters, or  rather  traits  of  character,  which  show  that  many 
have  not  on  this  breast-plate — many  things  that  are  incon- 
sistent with  the  idea  that  they  are  supplied  with  this  part 
of  the  Christian  soldier's  armor.  I  will  mention  only  a 
few,  by  which  you  may  always  judge  whether  a  man  has 
left  this  behind.  If  you  find  a  person  indulging  in  anger, 
hatred,  malice,  revenge,  or  any  of  these  evil  passions,  you 
may  know  that  he  is  not  well  armed  for  the  Christian  war- 
fare— that  he  has  left  the  breast-plate  of  righteousness — 
and  must,  of  course,  be  very,  very  vulnerable  in  the  vital 


240  bEKMOiNS. 

parts.  The  same  may  be  said  of  the  one  who  debases 
himself,  destroys  his  usefuhiess,  injures  community,  dis- 
graces his  family,  by  the  use  of  strong  drink.  That  man, 
whatever  may  be  his  professions,  is  not  a  soldier  in  the 
army  of  Christ.  He  is  in  as  bad  a  condition  as  the  man  of 
whom  we  read,  who  was  found  not  haA'ing  on  the  wedding 
garment — that  Avhich  constituted  him  a  welcome  guest. 
So  with  the  profane  swearer.  He  is  a  rebel — speaking 
disrespectfully  of  his  King  and  Lord;  and  above  all  others 
can  not  Avith  propriety  be  called  a  soldier  of  Christ.  That 
man  has  not  got  the  breast-plate.  So  with  the  liar,  the 
thief,  the  robber,  all  who  indulge  in  Avhat  is  forbidden  by 
our  Captain  and  Leader.  All  these  lay  themselves  open 
to  receive  the  reward  of  their  doings,  in  the  punishment 
which  the  King  will  inflict  upon  them.  He  will  not  tolerate 
the  want  of  this  part  of  the  armor.  But  more  than  this; 
they  bring  disgrace  upon  the  whole  Christian  community 
of  which  they  call  themselves  a  part.  Would  to  God!  .such 
might  2^iit  off  their  M«-righteousness,  and  become  thor- 
oughly imbued  with  the  principles  of  the  Christian  relig- 
ion, obey  all  the  regulations  of  our  Captain,  and  so  be 
prepared,  having  on  the  breast-plate  of  righteousness,  to 
light  manfully  for  the  cause  of  truth. 

Brethren!  are  we  all  supplied  with  this?  Have  we,  in 
the  language  of  the  prophet,  put  on  righteousness  as  a 
breast-plate?  Is  it  so,  that  when  men  speak  evil  of  us,  it 
is  falseb/,  and  for  Christ's  sake?  If  so,  happy  are  Ave. 
All  the  shafts  of  hatred  and  persecution  and  slander  shall 
fall  harmless  at  our  feet — oiir  breast-plate  Avill  preserve 
us.  If  not,  woe  unto  us!  for  not  only  the  judgments  of 
God  Avill  fall  upon  our  heads;  but  the  cause  Avhich  Ave 
profess  to  love  will  go  doAvn:  Ave  shall  be  defeated  in  all 
our  endeavors  to  build  it  up,  and  so  bring  disgrace  upon 
ourselves  and  those  connected  Avith  us.  Let  us,  then,  put 
on  the  breast-plate  of  righteousness,  and  all  will  be  Avell. 

3.  The  shoes,  sandals,  greaA'es,  or  AA-hateAer  you  may 
please  to  call  the  covering  and  defense  of  the  feet. 
"HaA^ing  your  feet  shod  Avith  the  preparation  of  the  Gos- 
pel of  peace."  You  Avill  not  imderstand  that  these  are 
given  the  Christian,  that  he  may  Jfrj;  far  from  that,  the 
soldier  of  Christ  should  never  fly — never!  In  the  lan- 
guage of  Holy  Writ,  one  of  them  should  "chase  a  thou- 


SERMONS.  241 

sand,  and  two  put  ten  thousand  to  flight."  Hence,  these 
are  not  for  flight,  but  for  actual  and  active  service.  For 
you  see  he  has  no  weapons  to  defend  the  back — all  sup- 
pose him,  and  require  him  to  advance.  Nothing  should 
induce  him  to  turn  back;  for  in  such  a  case,  he  will  most 
surely  sufter.  But  how  are  the  feet  to  be  shod?  Ans. 
"With  the  preparation  of  the  Gospel  of  peace."  When- 
ever he  goes  to  war  it  should  be  only  to  do  good — to  pro- 
mote peace.  This  may  appear  strange;  but  so  it  is,  or 
rather  so  it  should  be.  We  may  remark  here,  that  Christ 
our  Captain,  does  not  conquer  others  for  the  same  purpose 
that  Ave  see  manifested  in  the  wars  of  this  world.  It  is 
not  to  make  slaves; — it  is  to  free  from  slavery — to  make 
free  men.  It  is  to  deliver  from  evil  and  unhappiness  into 
a  state  of  peace  and  joy.  We,  then,  as  good  soldiers, 
should  be  actuated  by  the  same  high  object.  We  should 
have  our  feet  shod  with  the  preparation  of  the  Gospel  of 
peace.  In  all  our  movements  we  should  be  guided  by  the 
peace-giving  principles  of  the  Gospel  of  Christ.  We 
should  be  ready  at  all  times  to  go  wherever  we  may  pro- 
mote peace — be  ready  at  all  times  to  recommend  the 
Gospel  to  those  who  are  out  of  the  way;  and  so  conquer 
them  by  its  power.  "  Blessed  are  the  peace-makers,"  said 
our  Captain;  "for  they  shall  be  called  the  children  of 
God."  How  beautifully  is  this  injunction  of  "having  the 
feet  shod  with  the  preparation  of  the  Gospel  of  peace," 
illustrated  by  the  words  of  the  prophet! — "  How  beautiful 
upon  the  mountains  are  i\\e  feet  of  him  that  bringeth  good 
tidings,  that  publisheth  peace;  that  bringeth  good  tidings 
of  good,  that  publisheth  salvation;  that  saith  unto  Zion, 
thy  God  reigneth!"  or,  as  the  apostle  expresses  it;  "How 
beautiful  upon  the  mountains  are  the  feet  of  them  that 
preach  the  Gospel  of  peace,  and  that  bring  glad  tidings  of 
ffood  thino's!" 

4.  The  shield.  This  is  the  next  part  of  the  armor, 
which  we  shall  mention.  In  ancient  times,  you  are  well 
aware,  war  was  not  carried  on  as  now;  for  powder  then 
was  not  in  use.  For  missiles,  they  used  darts,  javelins, 
arrows,  or  such  weapons  as  were  thrown  with  hand,  or 
bow.  To  be  defended  against  these,  it  was  necessary  to 
have  shields,  made  of  wood  or  metal,  and  covered  with 
hides,  which  were  held  in  the  hand.  They  were  some- 
21 


24^  SERMONS. 

times  so  large,  being  of  an  oblong  shape,  as  to  cover  the 
whole  body.  Hence  you  see  the  shield  was  a  very  impor- 
tant part  of  the  defensive  armor.  But  what  is  the  Christ- 
ian soldier's  shield?  for  recollect,  his  weapons  are  not  car- 
nal; hence  his  shield  will  not  be  of  wood  or  metal.  What 
then  is  our  shield?  The  Psalmist  says  in  one  place, 
*•  The  Lord  is  our  shield;"  in  another,  "  He  is  our  sun  and 
shield;"  and  in  another,  "  His  truth  shall  be  thy  shield  and 
buckler."  But  our  text  says,  "  Taking  the  shield  of 
FAITH,  wherewith  ye  shall  be  able  to  quench  all  the  fiery 
darts  of  the  wicked."  Brethren!  have  you  the  shield  of 
faith?  Do  you  know  how  very  necessary  it  is  to  always 
have  this  in  your  hand?  Know  you  not  how  the  fiery 
darts  of  the  wicked,  and  the  self-righteous  are  continually 
hurled  at  you?  Are  you  skilful  in  warding  off'  these  darts 
with  the  shield  of  faith?  Permit  me  to  speak  of  a  few 
ways  in  which  we  are  attacked,  where  it  becomes  abso- 
lutely necessary  to  use  the  shield.  When  we  are  told 
that  God  is  good  to  some  of  his  creatures,  and  will  bless 
them  to  all  eternity;  Avhile  others  shall  .suff"er  his  vindictive 
ire  and  wrath  for  as  long  a  time;  then,  we  must  hold  up  the 
shield,  trusting  in  the  assurance  that  he  "is  good  to  all, 
and  his  tender  mercies  are  over  all  his  works."  If  we  are 
told  that  he  delights  in  the  misery  of  the  wicked,  and  that 
punishment  is  an  end;  then  we  should  believe  the  assur- 
ance given  us,  that  "he  does  not  inflict  willingly,  nor 
grieve  the  children  of  men;  but  though  he  cause  grief,  yet 
will  he  have  compassion  according  to  the  multitude  of  his 
tender  mercies."  If  we  are  met  on  the  other  hand,  by 
some  one's  saying  that  God,  being  so  great,  so  wise,  so  pow- 
erful,— infinite  in  all  his  attributes,  he  will  not  look  after, 
or  concern  himself  at  all  about  the  poor  creatures  of  earth; 
but  that  he  will  suffer  us  to  perish  as  the  beasts,  then  let 
us  not  forget  the  shield,  but  believe  the  saying,  that  not  a 
sparrow  falls  to  the  ground  Avithout  him,  and  that  we  are 
of  more  value  than  many  sparrows.  When  Ave  are  told  to 
fear  the  torments  of  another  world,  let  us  remember  that 
"faith  is  substance  of  things  hoped  for;"  or  rather  the 
assurance  of  things  hoped  for,  and  not  of  things  feared  or 
dreaded.  In  all  these  cases,  and  many  more  which  might 
be  mentioned,  we  have  great  need  of  a  shield,  to  ward  oft' 
the  darts  of  the  wicked.     Men  are  endeavoring-  bv  all  the 


SERMONS.  248 

means  in  their  power,  to  take  from  us  the  assurance  of 
the  impartial  exercise  of  the  grace,  which  shall  result  in 
the  salvation  of  all  human  intelligences.  The  darts  are 
hurled  at  us  from  every  side;  but  if  we  are  furnished  with 
this  shield,  they  will  fall  harmless  at  our  feet.  We  are 
sometimes  told  that  our  doctrine  is  only  a  delusion  of  the 
wicked  one,  and  will  finally  land  us  in  an  endless  and 
hopeless  perdition;  that  it  will  bring  us  where  the  mercy 
and  favor  of  God  can  never  reach  us.  Brethren!  where's 
your  shield?!  It  is  especially  necessary  in  such  cases  as 
this.  Although  thousands  of  them  may  cry  out,  deluded 
mortals!  rebels  to  God!  objects  of  his  wrath  and  curse! 
though  they  do  this  till  the  day  of  resurrection,  yet,  having 
the  "shield  of  faith,"  trusting  implicitly  in  the  promises  of 
the  Most  High,  we  shall  remain  uninjured.  The  Al- 
mighty will  sustain  us,  and  finally,  and  in  his  own  good 
time,  bring  us  to  the  enjoyment  of  what  is  now  only  an 
object  of  faith.  Have  you  this  faith?  If  not,  then  are 
you  without  a  shield;  and  the  darts  of  the  enemy  shall  in- 
flict on  you  pains,  such  as  you  never  felt  before.  But  I 
trust  you  all  have  this  part  of  the  armor  of  God;  hence  I 
pass  to  notice, 

5.  The  helmet.  This  was  to  cover  the  head;  or  more 
particularly,  perhaps,  the  forehead — the  seat  of  the  mind — 
the  intellectual  part  of  man.  There  was  no  part  of  the 
body  more  necessary  to  be  defended  and  guarded  than 
this.  The  prophet,  speaking  of  the  Lord  of  hosts,  says, 
"  He  put  on  righteousness  as  a  breast-plate,  and  a  helmet  of 
salvation  upon  his  head."  He  explains  what  he  means  by 
this,  in  his  letter  to  the  Thessalonians.  "  Let  us,"  he  says, 
"  put  on  the  breast-plate  of  faith  and  love,  and  for  a  helmet 
the  hope  of  salvation."  It  is,  then,  the  hope  of  salvation. 
As  the  helmet  is  on  the  head,  and  first  seen,  it  may  serve 
for  a  sign  to  distinguish  the  different  kinds  of  soldiers. 
Some  have  for  a  helmet,  condemnation,  the  fear  of  endless 
sinning,  misery,  and  torment.  But  remember,  brethren, 
our  helmet  should  be  the  hope  of  salvation.  No  other 
soldiers  but  we,  can,  with  so  much  propriety,  wear  this 
kind  of  helmet.  We  alone  believe  that  our  Captain  is 
indeed  the  Savior  of  the  Avorld — that  the  Lord  of  hosts, 
the  God  of  the  army  of  heaven,  sent  him  to  be  for  salva- 
tion to  the  ends  of  the  earth,  prepared  before  the  face  of 


244  ^  SERMONS. 

all  people;  and  that  finally  all  flesh  shall  see  the  salvation 
of  God:  "we  alone,  I  say,  believe  this,  and  hence  we  may 
claim  the  helmet  of  salvation  as  our  own.  Our  hope  of 
salvation  is  large;  it  includes  all  human  intelhgences,  resting 
on  the  sure  and  immutable  promises  of  the  great,  the 
almighty  Jehovah.  It  rests  not  on  what  we  may  do,  or 
attempt  to  do;  for  all  our  efforts  to  gain  salvation  would 
be  vain  and  fruitless.  It  is  not  of  works,  but  is  the  gift  of 
God,  bestowed  through  his  Son,  our  Captain.  Though 
earth  and  heaven  pass  away;  though  all  things  else  change 
and  vanish  away;  the  words  of  the  Most  High,  on  which 
we  trust  and  hope  for  our  salvation  and  the  salvation  of 
the  world,  shall  not  pass  away.  Though  heaven,  earth, 
and  the  grave  rise  up  in  opposition,  his  counsel  will  stand, 
and  he  ivill  do  all  his  pleasure;  and  that  counsel,  that 
pleasure  is,  according  to  his  good  purpose,  to  gather 
too-ether  in  one  all  thiiios  in  Christ.  Glorious  consvimma- 
tion!  surpassing  victory  over  sin,  rebellion,  and  misery, 
achieved  by  our  Captain,  upheld  by  the  Lord  of  hosts, 
who  rules  in  the  army  of  heaven,  and  among  the  inhabit- 
ants of  the  earth.  Glorious,  surpassingly  glorious  hope! 
well  worthy  to  take  the  place  of  helmet  in  the  Christian 
soldier's  armor;  to  defend  that  part  of  man,  in  Avhich  con- 
sist his  excellence  and  his  glory.  Brethren!  have  you  on 
for  a  helmet  the  hope  of  salvation? 

6.  Lastly,  the  sword.  All  the  parts  of  the  armor 
heretofore  mentioned,  are  only  for  defense;  as  the  girdle, 
breast-plate,  sandals,  shield,  and  helmet;  but  noAV,  being 
well  supplied  with  defensive  weapons,  Ave  are  furnished 
with  an  offensive  one — the  sword.  "The  sword  of  the 
spirit,  which  is  the  word  of  God."  I  have  called  the 
sword  an  offensive  weapon;  it  is  also  a  defensive  one. 
It  is  used  to  parry  all  thrusts  or  strokes  that  may  be 
aimed  at  us  by  our  enemies,  with  weapons  which  are  used 
in  close  engagement.  This  is  also  necessary  to  preserve 
to  us  some  parts  of  our  defensive  armor.  Some  would 
strive  to  take  from  us  our  girdle — truth,  and  give  us  in- 
stead, lies,  falsehood,  deceit  and  hypocrisy;  or  rather  at- 
tempt to  show  us,  possibly,  that  what  we  hold  as  truth,  is 
all  a  delusion.  In  oi'der,  then,  to  keep  this,  we  must 
have  recourse  to  the  word  of  God — the  sword  of  the  spir- 
it ;  and  show  that  ours  is  the  truth  of  the  immutable,  un- 


SERMONS.  245 

changeable  Jehovah,  and  can  not  fail.  Some  would  take 
from  us  the  breast-plate  of  righteousness.  Here,  again, 
we  must  resort  to  the  sword — the  Avord  of  God,  which 
will  keep  us  in  the  way  of  righteousness.  We  may  be 
surrounded  with  temptations  to  evil ;  but  we  should 
then  hold  on,  with  a  lirmer  hand,  to  the  word  of  God; 
and  say  to  each,  "Get  thee  hence,  Satan."  We  might 
say  here,  however,  if  we  are  really  unrighteous;  if  Ave 
have  not  on  this  breast-plate,  it  will  be  of  little  use  to 
wield  the  sword — it  Avill  be  all  in  vain.  However  much, 
then,  Ave  may  Avish  to  light;  eA-en  if  it  be  Avith  the  SAvord 
of  God;  Ave  shall  most  surely  be  defeated,  unless  we  have 
on  the  breast-plate;  but  unth  that,  Ave  shall  come  off  victo- 
rious. Others  may  attempt  to  take  away  our  shield — 
faith;  they  may  call  it  unbelief,  infidelity,  or  a  delusion 
of  the  deA'il;  but  we  must  be  ready  at  all  times  to  show 
them  by  the  scriptures,  that  it  is  the  true  faith  that  was 
once  deliA'ered  to  the  saints;  be  ready  to  shoAv  that  it  is 
founded  on  the  promises  of  Jehovah,  given  us  by  his 
prophets.  Son,  and  his  apostles.  Above  all  things,  my 
brethren,  do  not  lose  your  shield — faith.  This  lost,  and 
all  is  lost.  See  to  it,  also,  that  your  helmet  is  not  taken 
from  your  head — the  "hope  of  salvation."  This  lost,  and 
you  are  exposed  to  the  attacks  of  those  who  would  give 
you  instead  endless  condemnation,  and  the  infinitely  vin- 
dictive Avrath  of  Almighty  God.  Brethren  !  keep  your 
helmet;  for,  to  change  the  figure,  it  shall  be  as  an 
^'anchor  to  the  soul,  sure  and  steadfast."  And  the  only 
way  to  keep  it  is  to  make  good  use  of  the  sword — 
the  scriptures  of  truth.  Hence  you  see  the  imperious 
necessity  of  knowing  well  hoAv  to  use  this  effectual 
weapon  ;  of  learning  hoAV  to  use  it  in  the  most  skilful 
manner. 

Thus,  brethren,  haA'e  we  taken  up  and  examined  the 
scA'eral  parts  of  the  Christian  soldier's  armor.  And  noAV 
I  would  repeat  the  question, — Are  we  all  supplied  Avith  it? 
is  it  all  on,  bright  and  furbished?  If  so,  we  are  on  the 
way  to  victory;  for  "if  the  Lord  be  for  us,  who  shall  be 
against  us?"  Our  Captain  shall  lead  us  to  glorious  con- 
quest, directed  by  the  Lord  of  hosts. 

We  might  speak  here  of  the  enemies  against  Avhich  we 
have  to  contend;  but  haA'e  not  time  to  dAvell  upon  this 


246     ,  SERMONS. 

part  of  the  subject.  Suffice  it  to  say,  we  have  enemies 
without  and  within.  Within  we  have,  in  the  language  of 
an  apostle,  "the  lusts  of  the  flesh,  and  the  lusts  of  the 
eyes,  and  the  pride  of  life."  Manifold  are  our  tempta- 
tions on  every  side; — we  should  resist  them  all.  We  must 
not  think  that  all  our  enemies  are  without  the  camp.  By 
no  means.  He  that  can  become  master  of  himself,  and 
govern  all  his  evil  passions,  is  the  greatest  conqueror,  and 
has  achieved  the  most  glorious  victory.  But  these  are 
not  all;  we  have  enemies  without — strong,  powerful  and 
active  enemies.  In  the  iancjuaffe  of  the  author  of  our 
text,  they  are  principalities,  powers,  rulers  of  the  dark- 
ness of  this  world,  and  spiritual  wickedness  in  high  places. 
And  now  I  repeat, — Fellow  soldiers  of  Christ,  and  citi- 
zens of  the  kingdom  of  God,  are  you  ready  for  the  bat- 
tle? Have  you  on  the  girdle  of  truth,  the  breast-plate  of 
righteousness,  your  feet  shod  with  the  preparation  of  the 
gospel  of  peace,  having  the  shield  of  faith,  the  helmet  of 
salvation,  and  the  sword  of  the  spirit,  which  is  the  word 
of  God?  Then  in  the  language  of  the  apostle,  I  would 
say  to  you,  "  Stand,  praying  always  with  all  prayer  and 
supplication  in  the  spirit."  "Fight  the  good  fight  of 
faith,"  "earnestly  contending  for  the  faith  once  delivered 
to  the  saints."  Above  all  things,  forget  not  that  our 
weapons  of  Avarfare  are  not  carnal.  I  fear  some  forget 
this.  They  take  not  the  "  armor  of  God" — "  the  armor 
of  light;"  but  forge  one  for  themselves,  which  is  a  mis- 
erable substitute.  Some  in  this  fight  indulge  in  anger, 
ridicule,  and  an  anti- Christian  spirit.  But  when  we  con- 
sider the  object  for  which  we  contend,  we  see  how  very 
improper  this  is.  We  should  go  forth  breathing  the  spirit 
of  love  and  benevolence  to  all  mankind,  actuated  by  the 
same  spirit  that  sent  our  Savior  into  the  world  to  give 
himself  for  us.  Let  us  never  grow  weary  in  the  fight — 
let  us  never  fly;  knowing  that  our  Captain  has  received 
all  power  in  heaven  and  in  earth,  and  will  lead  us 
on  to  glorious  victory.  And  at  last,  may  we  be  able 
to  say  with  the  great  apostle  to  the  Gentiles,  who 
was  a  most  manful  soldier  of  Christ:  "I  have  fought  a 
good  fight,  I  have  finished  my  course,  I  have  kept  my 
faith  :  henceforth  there  is  laid  up  for  me  a  crown  of  right- 
eou"?ness." 


SERMONS.  ,  247 

Brethren  !  let  iis  heed  the  injunction  of  the  apostle, 
and  "be  good  soldiers  of  Christ,  warring  a  good  wau- 
FARE."  May  the  wisdom  which  is  from  above,  direct  us; 
and  may  we  be  guided  by  the  Lord  of  hosts,  until  sin 
shall  be  ended,  and  death  the  last  enemy  of  man  be 
swallowed  up  in  victory  ! 


^ 


MOSES'  ACCOUNT  OF  THE  CREATION. 

Genesis  i.  1.  "  In  the  beginning  God  created  tlie  heavens  and  the 
earth." 

So  said  Moses,  the  man  of  God.  Following  this  declar- 
ation, he  gives  us  the  order  in  which  the  heavens  and  the 
earth  were  created  by  the  same  word  of  God,  with  the 
things  that  are  around  them.  He  informs  us  what  was 
completed.  Sceptics,  on  the  other  hand,  have  raised  ob- 
jections to  the  account  given  by  Moses,  and  assert  that  he 
was  mistaken,  and  knew  nothing  about  the  matter.  They 
also  say  that  his  words  are  directly  opposed  to  truth  and 
fact,  as  lately  developed  by  astronomical  and  geological 
discoveries.  It  is  assumed  by  them  that,  according  to  this 
account,  the  Avorld  is  only  about  6000  years  old;  Avhich  is  a 
notion  proved  so  absurb,  that  it  merits  only  their  scoffs  and 
jeers.  For,  say  they,  geological  discoveries  shoAV  that  the 
world  is  many  thousands  of  years  older  than  this:  if  indeed 
it  has  not  existed  from  all  eternity.  Again,  say  they, 
Moses  declares  that  light  was  created  on  the  first  day,  and 
then  that  the  sun  and  moon  were  not  formed  until  the 
fourth  day.  Now  how  could  that  be?  they  ask  with  a 
sneer: — how  could  there  be  light  before  the  sun  was  made? 
Apparently  there  is  some  difficulty  in  these  things;  some 
incongruity  between  his  statements  and  the  truth,  and 
conclusions  to  which  our  common  sense  would  lead  us. 

But  if  it  be  shown  that  he  gives  a  true,  philosophical 
accoimt  of  the  creation  of  the  earth  and  the  things  in  it, 
notwithstanding  it  is  so  contrary  to  Avhat  Ave  might  suppose 
to  be  truth,  what  follows,  but  that  the  writer  was  inspired 
of  God?  If  he  had  written  in  accordance  with  his  own 
observation  he  would  have  told  quite  a  different  story; 
hence,  when  he  states  things  so  improbable,  and  yet  true, 
we  are  irresistibly  led  to  the  conclusion  that  the  Creator 
himself  gave  him  his  knowledge. 


SERMONS.  249 

Now  this  discourse  will  be  devoted  to  this  inquiry: — 
did  Moses  write  according  to  truth,  in  his  account  of  the 
creation,  or  not?  I  think  the  inquiry  will  not  prove  un- 
profitable or  uninteresting.  Let  it  be  remarked  here, 
however,  that  I  lay  claim  to  no  credit  for  the  subject 
matter  of  what  I  shall  present  to  you  on  this  subject;  I 
am  indebted  to  another  for  the  facts  and  truths  to  which 
I  shall  refer.  They  are  gathered  from  a  late  work  enti- 
tled, "  Demonstration  of  the  truth  of  the  Christian  Re- 
ligion," by  Alexander  Keith,  D.  D.  In  perusing  this 
work  lately,  I  was  so  struck  with  the  force,  and  to  me,  the 
novelty  of  the  argument,  that  I  thought  of  nothing  that  I 
could  present  to  you  more  instructive  or  interesting;  pre- 
suming that  but  few  of  those  present  ever  had  their  minds 
directed  to  the  subject  in  this  particular  manner.  Besides, 
the  truths  and  facts  are  of  that  character,  that  only  a  few 
in  a  community  can  seek  and  discover  them  for  them- 
selves, as  will  be  seen  in  the  sequel.  In  view  of  these 
considerations,  you  will  pardon  me,  I  trust,  for  drawing 
so  largely  on  the  production  of  the  author  referred  to. 

To  the  inquiry  then: — Did  Moses  give  a  correct  account 
of  the  creation,  or  not?  I  say  he  gave  a  correct  account: 
and  now  for  the  examination  and  proof.  Sufter  one  other 
preliminary  remark.  The  names  of  Sir  William  and  John 
Herschel  are  doubtless  familiar  to  most  of  you,  as  noted 
astronomers.  They  have  been  making  observations  on 
the  heavens  for  the  last  fifty  years,  and  have  published 
the  results  of  those  observations  in  the  philosophical  trans- 
actions, which  have  been  presented  to  the  world  in  a  more 
popular  form,  in  Nichol's  Architecture  of  the  heavens.  The 
design  of  these  writers  was  scientific,  not  religious;  hence, 
what  they  state  as  facts,  may  be  relied  on  as  facts.  Al- 
though they  did  not  write  in  view  of  religious  truth,  yet 
we  now  approiniale  their  discoveries  for  this  purpose. 
The  geological  discoveries,  appropriated  in  the  same  man- 
ner, are  taken  principally  from  Phillip's  and  Buckland's 
treatises  on  geology. 

Let  us  now  take  up  the  account  as  given  in  the  first 
chapter  of  Genesis,  and  show  if  possible,  that  astronomy 
and  geology  both  confirm  the  truth  of  it,  rather  than 
oppose  it,  as  sceptics  affirm.  In  the  second  and  third 
verses  we  read  thus:  "  And  the  earth  was  without  form 
22 


250  SERMONS. 

and  void;  and  darkness  was  upon  the  face  of  the  deep;  and 
the  spirit  of  God  moved  upon  the  face  of  the  waters.  And 
God  said,  Let  there  be  light,  and  there  was  light."  This, 
then,  was  what  God  coramenced  his  work  upon — a  void 
and  formless,  and  dark  deep  of  waters.  Now  how  does 
this  statement  correspond  with  the  astronomer's  observa- 
tions of  the  heavens?  Herschel  says,  "  In  the  first  and 
rudest  state,  the  nebulous  matter  is  characterized  by  great 
diffusion.'^  (By  nebulous  mailer  he  means  "  to  denote  that 
substance,  or  rather  those  substances  which  give  out  light, 
whatever  may  be  their  nature  or  of  whatever  difl'erent 
forms  they  may  be  possessed.")  He  continues:  "The 
milky  light  is  spread  over  a  large  space  so  equably,  that 
scarcely  any  peculiarity  of  constitution  or  arrangement  can 
be  perceived.  The  perfectly  chaotic  modification  here 
illustrated  is  perhaps  nearest  the  original  state  of  this  matter 
of  anything  now  remaining  in  the  firmament."  He  says 
these  masses  of  matter  are  of  "an  irregular  figure;" 
"  ■unshaken  masses;"  deep  and  "  diffused;"  like  "curdling 
liquid;"  void  and  fonnless.  This,  says  the  prince  of 
astronomers,  is  the  first  and  rudest  state  in  which  matter 
is  seen  by  telescopes  of  the  highest  power.  What  says 
Moses?  That  it  "was  without  form  and  void," — a  cha- 
otic mass  of  unformed  deeps. 

Now  how  did  Moses  know  that  this  Avas  the  state  of 
things  before  the  earth  was  formed?  Was  he  an  astrono- 
mer, like  Herschel?  Nay;  it  is  contended  by  modern  wise 
sceptics  that  he  was  totally  ignorant  of  the  science — so 
ignorant  that  he  is  constantly  committing  the  most  egre- 
gious blunders  in  his  writings.  I  press  the  question,  espe- 
cially on  the  sceptic.  How  did  Moses  know  about  this? 
There  can  be  onlv  one  answer:  It  was  by  the  revelation 
of  God  !  ' 

Again,  verse  fourth,  "And  God  saw  the  light,  that  it 
was  good;  and  God  divided  the  light  from  the  darkness." 
This  is  the  next  step  in  the  creation,  according  to  Moses' 
account.  Now  what  does  Herschel  sa}^  is  the  next 
appearance  which  this  nebulous,  void,  formless,  diffused 
matter  presents  in  the  heavens?  Does  he  observe  any 
thing  like  a  "  dividing  of  light  from  darkness?"  Yes,  he 
shows  us  that  this  nebulous  matter,  which  has  a  cloudy, 
watery,  or  vaporous  appearance,  becomes  condensed;  be- 


SERMONS.  251 

coming  lighter  in  some  parts,  and  darker  in  others.  He 
compares  it  "to  the  breaking  up  of  a  niackeral  sky,  when 
the  clouds  of  which  it  consists  begin  to  assume  a  cirrous 
appearance,  and  is  not  very  unUke  the  mottUng  of  the 
sun's  disk,  the  intervals  being  darker,"  corresponding  with 
the  declaration  of  Moses,  that  God  "  divided  the  light 
from  the  darkness."  Here  again  the  astronomer  and  the 
sacred  historian   agree. 

Verse  fifth.  "And  God  called  the  hght  day,  and  the 
darkness  he  called  nio-ht.  And  the  evenino-  and  the 
morning  were  the  first  day."  Now,  cries  the  sceptic,  with 
great  exultation,  I  have  an  unanswerable  objection  to  the 
account  given  by  Moses.  He  has  a  day  and  night  before 
the  sun  is  made;  which  we  know  can  not  be.  Besides,  in 
his  account,  God  was  only  six  days  in  creating  the  world; 
whereas,  even  the  observations  to  which  you  refer,  prove 
that  thousands  of  years  might  have  passed  from  the  be- 
ginning to  the  close  of  the  work.  That  objection  appears 
quite  plausible;  but  let  us  look  at  it,  and  see  if  it  has 
force.  How  long  did  Moses  say  the  day  was?  Twenty- 
four  hours?  No;  no  such  thing.  Twenty-four  hundred 
years?  No.  Is  it  limited  by  the  present  measurement  of 
days  by  the  rising  and  setting  of  the  sun?  No.  How 
then  was  it  hmited?  Ans.  By  the  light;  for  surely  we 
oucj-ht  to  allow  Moses  to  define  the  meaninor  of  the  words 
he  uses;  it  is  not  for  us  to  do  it.  Well,  he  says  God 
"called  the  light  day,"  whether  it  continued  longer  or 
shorter  time.  As  long  as  the  light  continued,  so  long  was 
the  day,  whether  for  twenty-four  hours,  or  twenty-four 
million  years.     Let  this  be  reinemhered. 

Let  us  now  proceed  to  the  second  day,  remembering 
that  "day"  is  measured  by  the  continuance  of  light. 
"  And  God  said,  let  there  be  a  firmament — literally,  an 
expansion — in  the  midst  of  the  waters,  and  let  it  divide 
the  waters  from  the  waters.  And  God  called  the  firma- 
ment or  expansion,  Heaven." 

Now  recollect  that  this  nebulous  matter  has  the  appear- 
ance of  unformed,  shapeless  masses  of  water,  or  vaporous 
clouds,  as  observed  by  the  telescope  of  the  astronomer. 
What  then  is  the  next  change  that  is  observed?  Ans. 
An  apparent  "breaking  up"  of  this  matter;  a  diciding  of 
the  masses — part  congregating  in  one  place,  and  part  in 


252  SERMONS. 

another — leaving  a  firmament,  or,  as  the  original  means 
— an  ex^xmsion  between  them.  Herschel  learned  this 
observation  through  the  telescope;  but.  how  came  Moses 
to  state  the  truth  so  in  accordance  with  this — that  there 
are  waters  above  the  expanse,  as  well  as  below — when 
nothing  like  it  is  seen  by  the  naked  eye,  and  so  unlikely? 
How  did  Moses  know  this?  I  answer,  and  without  the 
fear  of  successful  contradiction,  God  told  him!! 

Verse  ninth.  "And  God  said,  let  the  waters  under  the 
heavens  be  gathered  together  unto  one  place,  and  let  the 
dry  land  appear — literally,  let  the  dry  appear;  for  the 
word  "land"  is  supplied  by  the  translators,  and  is  not  in 
the  original — and  it  was  so."  "And  God  called  the  dry 
(land)  earth,  and  the  gathering  together  of  the  waters  he 
called  seas:  and  God  saw  that  it  was  good."  The  whole 
earth,  as  astronomers  and  geologists  agree,  and  as  Moses 
testifies,  was  once  a  liquid  mass,  but  by  a  condensing  and 
consolidating  process,  its  form  and  construction  were 
changed,  and  this  formless,  void,  and  vapory  mass  of 
matter  became  solid,  represented  by  the  dry  land  ap- 
pearing. 

"And  the  waters  under  the  heaven,  or  expansion,  were 
gathered  together  unto  one  place."  Concerning  this 
change,  which  may  {now  be  observed  in  the  heavens,  by 
the  most  powerful  telescopes.  Sir  Wm.  Herschel  says, 
"  Instead  of  inquiring  after  the  nature  of  the  cause  of  the 
condeyisalion  of  the  nebulous  mutter,  it  would  indeed  be 
sufficient  to  call  it  merely  a  condenaivr/  principle;  but  since 
we  are  acquainted  with  the  centripetal  force  of  attraction 
which  gives  a  globular  form  to  planets,  keeps  them  from 
flying  out  of  their  orbits  in  tangents,  and  makes  one  star 
revolve  around  another,  wh)'  should  we  not  look  up  to  the 
universal  gravitation  of  matter  as  the  cause  of  every  con- 
densation, accumulation,  compression,  and  concentration, 
[gathering  together  unto  one  place,]  of  the  nebulous 
matter?"  Thus  the  astronomer  attributes  it  to  the  gi-avi- 
tation,  while  Moses  tells  us  it  was  by  the  Avord  of  God,  who 
said,  "Let  the  waters  be  e:athered  together  into  one 
place."  Both  agree  as  to  the  result;  but  one  goes  only  to 
the  secondary  cause — gravitation,  while  the  other  looks  to 
the  great  First  Cause — the  word  of  the  Almighty  Crea- 
tor.    One  remark  more  in  regard  to  the  first  appearing  of 


SERMONS.  253 

the  dry  land,  as  expressed  by  Moses.  "  It  is  held  by  ge- 
olgists  as  an  ascertained  and  undoubted  truth,  that  the 
primitive  rocks,  so  termed,  which  formed  the  highest 
mountain  ranges,  were  elevated  by  whatever  cause,  from 
below  the  level  of  the  ocean  into  their  present  position." 
How  well  does  this  correspond  with  the  word  of  the 
sacred  historian!  shoAving  that  the  word  of  God  by  his 
own  servant,  and  by  nature,  agree  to  declare  one  thing. 

The  earth  having  now  received  a  form,  and  become 
consolidated,  and  its  dry  land  made  to  appear  above  the 
waters,  it  must  now  be  covered  with  verdure,  by  the  same 
power  of  God.  This  was  done  on  the  same  day — meas- 
uring the  day,  let  it  be  remembered,  not  by  hours,  but  by 
the  light.  "And  God  said,  let  the  earth  bring:  forth 
grass,  and  herb  yielding  seed,  and  the  fruit  tree  yielding 
fruit  after  his  kind,  whose  seed  is  in  itself  upon  the  earth: 
and  it  was  so.  And  there  was  evening  and  there  was 
morning  the  third  day." 

We  now  enter  more  particularly  the  province  of  geolo- 
gical researches.  Although  a  new  science,  and  applied  to 
only  a  small  part  of  the  earth's  surface,  yet  some  of  its 
conclusions  are  direct  and  undoubted.  Well,  what  does  it 
reveal  to  us  in  reference  to  this  first  formation  of  herbs? 
Ans.  It  shows  us  that  the  secondary  formation  appears  to 
be  made  up  of  herbaceous  matter,  constituting  the  coal  in 
various  parts  of  the  world.  In  some  coal  mines,  espe- 
cially in  those  of  Bohemia,  as  Buckland  says,  there  may 
be  seen  distinctly  preserved  vegetable  remains.  "  The 
most  elaborate  imitations  of  living  foliage  upon  the  painted 
ceiling  of  Italian  palaces,  bear  no  comparison  with  the 
beauteous  profusion  of  extinct  vegetable  forms  with 
which  the  galleries  of  these  instructive  coal-mines  are 
overhung." 

From  the  changes  which  have  taken  place  in  the  earth 
since  this  formation,  which  must  have  occupied  thousands 
of  years,  sceptics  have  derided  Moses'  account  of  the 
creation:  for  he,  say  they,  declares  that  it  was  done  in  one 
day.  True,  but  we  have  seen  by  his  own  definition  of 
the  term  day,  it  might  have  included  as  many  millions  of 
years,  as  our  present  day  includes  hours — measured  as  it 
was  by  the  continuance  of  light,  before  the  sun  was 
formed.     We  see,  also,  that  he  spoke  precisely  in  accordance 


254  fiERMONS. 

with  the  testimony  of  those  who  have  examined  the  bowels 
of  the  earth,  in  reference  to  this  next  change  in  its  appear- 
ance. Now  the  question  comes  up,  How  did  Moses  know 
about  this?  Had  he  dug  into  the  earth,  and  learned  the 
truth  from  that  secret  place?  No;  for  if  he  had,  in  speak- 
ing to  man  to  whom  it  would  seem  improbable,  he  would 
have  also  mentioned  the  means  by  which  he  came  to  the 
knowledge  of  this  truth.  Did  he  guess  at  it,  and  present 
it  to  men  as  matter  of  fact?  it  being  so  improbable.  No: 
an  impostor  does  no  such  things;  for  they  would  expose 
him  and  ruin  him  at  once.  How  did  he  know  it  then? 
The  spirit  of  God  revealed  it  unto  him! 

We  pass  noAV,  on  the  fourth  day,  to  contemplate  what  is 
going  on  in  the  heavens  above;  all  by  the  creative  word  of 
God.  "  And  God  said,  let  there  be  light  in  the  firmament 
of  the  heaven,  to  divide  the  day  from  the  night;  and  let 
them  be  for  signs,  and  for  seasons,  and  for  days  and  years: 
and  let  them  be  for  lights  in  the  firmament  of  the  heaven, 
to  give  light  upon  the  earth;  and  it  was  so.  And  God 
made  two  great  lights;  the  greater  light  to  rule  the  day, 
and  the  lesser  light  to  rule  the  night:  he  made  the  stars 
also;"  that  is,  undoubtedly,  the  stars  belonging  to  our  sys- 
tem, commonly  called  planets.  As  already  remarked, 
astronomers  have  observed  in  the  heavens  unformed  masses 
of  Avhat  they  call  nebulous  matter,  which  afterwards  have 
the  appearance  of  condensed  aud  consolidated  globes. 
They  suppose  that  all  the  heavenly  bodies  were  first  formed 
in  this  manner;  and  among  them  our  sun,  moon,  and  plan- 
ets. We  have  already  gone  over  this  ground  in  reference 
to  our  own  earth,  and  the  remarks  there  made  may  apply 
now  to  the  formation  of  the  sun  and  moon  at  this  period  in 
the  creation.  And  in  the  language  of  Dr.  Shuttleworth, 
"It  is  surely  not  a  little  remarkable,  that  what  might  a 
century  ago  have  been  quoted  as  a  seeming  absurdity  and 
oversight  in  scripture,  should  be  found  thus  signally  to  accord 
with  one  of  the  most  curious  discoveries  of  modem  astro- 
nomical science." 

We  now  return  to  the  earth,  and  inquire  for  the  labor  of 
the  fifth  day,  or  period  measured  by  the  continuance  of 
light.  Before  passing  to  that,  however;  it  may  be  proper  to 
make  another  remark  in  reference  to  the  length  of  the  day, 
lest  a  stumbling  block  remain  in  the  way  of  some  of  my 


SERMONS.  266 

auditors.  For,  it  may  be  said,  the  sun  is  now  formed,  and 
the  day  must  now  have  been  of  the  same  length  as  at  the 
present  time.  Not  necessarily,  nor  probably.  Astrono- 
mers, and  other  natural  philosophers,  tell  us  that  while  the 
earth,  or  other  planetary  bodies,  were  in  the  first  stages  of 
formation,  they  did  not  revolve  on  their  ax9s  so  rapidly  as 
when  they  became  more  condensed  and  solid;  that  the 
earth,  at  first,  might  have  had  a  revolution  round  the  sun 
similar  to  that  which  the  moon  has  round  the  earth.  Now 
almost  every  body  knows  that  the  moon  has  for  ages  pre- 
sented the  same  face  to  the  earth,  its  relative  position  in 
this  respect  has  not  been  changed.  Now  suppose  this  in 
reference  to  the  sun  and  the  earth — and  it  is  not  an  improb- 
able supposition — and  the  day  would  surely  be  long  enough 
for  all  these  changes  to  take  place,  even  with  the  most  cap- 
tious atheist. 

"  And  God  said,  let  the  waters  bring  forth  abundantly 
the  moving  creature  that  hath  life,  and  fowl  that  fly  above 
the  earth  in  the  open  firmament  of  heaven.  And  God 
created  great  whales,  and  every  living  creature  that  mov- 
eth,  which  the  waters  brought  forth  abundantly  after  their 
kind,  and  every  winged  fowl  after  his  kind:  and  God  saw 
that  it  was  good.  And  God  blessed  them,  saying.  Be  fruit- 
ful and  multiply,  and  fill  the  waters  in  the  seas,  and  let  the 
fowl  multiply  in  the  earth.  And  the  evening  and  the  morning 
were  the  fifth  day.  These  Avere  the  first  living  things  that 
appeared  on  the  earth.  They  were  of  an  extinct  race  of 
animals,  approaching  the  hzard  and  crocodile,  in  their 
structure.  Critics  say  this  is  the  original  meaning  of  the 
word  here  rendered  "whales."  Many  of  these  reptiles, 
the  lowest  order  of  animal  life,  had  wings  for  flying,  but 
dwelt  both  in  the  water  and  on  the  land,  being  of  an  am- 
phibious character.  Fossil  remains  of  these  animals  are 
now  found  by  geologists,  lying  deep  imbedded  in  the  earth. 
The  earth  was  not  yet  prepared  to  receive  any  higher  order 
of  animals,  and  it  must  undergo  another  great  and  mighty 
change  before  the  present  race  of  beings  could  be  placed 
upon  it.  Concerning  these  remains,  Buckland  says,  "The 
peculiar  feature  in  the  population  of  the  whole  series  of 
secondary  strata  was  the  prevalence  of  numerous  and 
gigantic  forms  of  saurian,  (or  lizard,)  reptiles.  Many  of 
these  were  exclusively  marine;  others  amphibious;  others 


256  SERMOXS. 

terrestrial,  ranging  in  savannas  and  jungles,  clotlied  with  a 
tropical  vegetation,  or  basking  on  the  banks  of  estuaries, 
lakes  and  rivers.  Even  the  air  was  tenanted  by  fiying 
lizards,  under  the  dragon  form  of  pterodactyles.  At  that 
time,  the  earth  was  probably  too  much  covered  with  water, 
and  those  portions  of  land  which  had  emerged  above  the 
surface,  were  too  frequently  agitated  by  earthquakes,  in- 
undations and  atmospheric  irregularities,  to  be  extensively 
occupied  by  any  higher  order  of  quadrupeds  than  rep- 
tiles." Now  let  it  be  remembered  that  geologists  say 
these  animals  did  not  appear  till  after  the  coal  was  formed; 
and  of  course,  not  till  after  the  creation  of  the  herbs,  as 
stated  by  Moses.  They  also  declare  some  of  them  were 
of  an  "enormous  length;"  and  none  of  that  race  are 
now  found  on  the  earth; — and  they  are  only  found  em- 
bedded below  its  surface.  The  order  in  which  these 
appear  to  geologists  accords  precisely  with  the  order  in 
which  Moses  records  the  facts.  Now  the  question  comes 
up  again; — for  to  this  all  our  inquiries  tend; — How  did 
Moses  know  about  this?  that  God  made  the  herbs  and 
grass  first,  and  these  animals  afterwards,  when  neither 
are  at  present  found  on  the  earth,  and  were  not  known 
ever  to  have  existed,  except  by  his  word,  until  lately? 
Where  did  he  learn  these  truths,  so  long  hid  from  the 
world?  Can  the  atheist  tell?  No;  it  is  infinitely  beyond 
the  ken  of  his  benighted  mind.  Where  did  he  learn  it, 
then?  He  learned  it  from  God!  and  the  whole  world  of 
atheists  and  sceptical  deists  might  be  challenged  to  dis- 
prove the  assertion. 

"And  God  said,  let  the  earth  bring  forth  the  living 
creature  of  his  kind,  cattle,  and  creeping  things,  and  the 
beast  of  the  earth  after  his  kind:  and  it  was  so.  And 
God  saw  that  it  was  good."  The  earth  has  now  under- 
gone another  great  and  mighty  transformation;  the  race 
of  lizards  has  been  covered  up  in  the  ground,  never  more 
to  exist;  and  the  earth  is  now  almost  prepared  for  the  hab- 
itation of  man.  Concerning  this,  Buckland,  the  geologist, 
says,  "  The  tertiary  series  introduce  a  system  of  new  phe- 
nomena, presenting  formations  in  which  the  remains  of 
animal  and  vegetable  life  approach  gradually  nearer  to 
species  of  our  own  epoch."  "  It  appears  that  the  animal 
kingdom  was  thus  early  established  on  the  same  general 


8ERM0KS.  267 

principles  that  now  prevail."  You  will  here  perceive 
that  Moses  makes  a  distinction  between  the  animals  that 
were  formed  on  the  fifth  day,  and  those  that  were  formed 
on  the  sixth.  Those  who  have  dug  into  the  bowels  of  the 
earth,  have  found  that  distinction  to  exist,  written  in 
characters  that  shall  endure  as  long  as  the  globe  itself; — 
showing  most  conclusively  that  Moses  was  indeed  a  ser- 
vant of  the  Most  High,  and  guided  by  his  unerring  spirit. 
As  yet,  MAN,  lord  of  this  lower  creation,  has  not  ap- 
peared; neither  in  the  fossil  remains  under  the  surface  of 
the  earth,  nor  in  the  record  of  Moses.  Hitherto  the  earth 
has  been  undergoing  changes,  to  prepare  it  at  last  for  the 
habitation  of  man.  As  all  things  are  ready  for  him,  Moses 
is  ready  with  the  account  of  his  creation:  and  in  these 
words:  "  And  God  said,  let  us  make  man  in  our  image,  after 
our  likeness;  and  let  him  have  dominion  over  the  fish  of  the 
sea,  and  over  the  fowl  of  the  air,  and  over  the  cattle,  and 
over  all  the  earth,  and  over  every  creeping  thing  that 
creepeth  upon  the  earth.  So  God  created  man  in  his  own 
image,"  &c.  The  work  is  now  complete;  and  man  stands 
upon  the  earth  the  noblest  work  of  God.  That  man  exists 
we  all  know;  but  how  came  he  to  exist?  that's  the  ques- 
tion. Moses  answers,  God  spoke  him  into  being  by  his 
own  almighty  word.  No,  says  the  atheist;  but  he  may 
have  existed  to  all  eternity,  for  what  we  know  to  the  con- 
trarj''.  Not  so;  we  do  know  to  the  contrary  of  this.  As 
already  said,  in  all  the  fossil  remains  of  animal  and  veget- 
able life  discovered  in  the  earth,  those  of  man  have  not 
been  found;  proving,  with  the  positiveness  of  demonstra- 
tion, that  man  came  on  the  stage  after  these  other  exist- 
ences: that  man  came  last,  and  still  remains  on  the  earth, 
confirming  the  inspiration  of  God's  serA'ant  in  the  record 
he  has  given  us.  Let  the  atheist  gainsay  this,  if  he  can. 
But  he  may  say,  perchance,  that  chance  fomied  him:  that 
the  atoms  of  matter,  moved  by  chance,  flew  together  on  a 
certain  chance  time,  and  formed  man — by  chance,  a  living, 
moving,  thinking  being!  Into  such  folly  will  men  run  to 
avoid  the  belief  in  one  Supreme  Intelhgence!  For,  if  all 
this  came  about  by  chance,  just  at  this  period,  just  as  the 
earth,  by  chance,  was  ready  for  man,  why  do  not  we  see 
such  things  done  now  by  chance?  Let  the  atheist  answer, 
if   he    can.      Why    don't   the    particles   of   matter  come 


268  SERMONS. 

together  no7v,  by  chance,  and  form  living  beings — beasts, 
birds,  and  men. 

But  we  pass  to  another  supposition.  Men  have  thought 
that  man  first  sprung  up  out  of  the  ground,  hke  a  plant  or 
tree.  Well,  why  don't  we  see  it  now?  is  the  soil  less  fer- 
tile and  prolific  than  then?  Truly,  it  must  have  taken  a 
rich  soil,  to  produce  such  a  vegetable  as  man/  If  this 
were  his  origin,  we  might  look  for  the  same  again;  and 
sometime  find  a  man  growing,  either  up  out  of  ground,  or 
suspended  on  the  branch  of  some  goodly  tree.  Friendly 
hearer!  there  is  one  way  of  rationally  accounting  for 
man's  existence,  and  only  one  Avay.  It  is  the  way  in  which 
Moses  accounts  for  it: — God  made  him! 

Let  us  now  briefly  review  this  account  of  the  creation, 
which  we  have  examined  at  length,  and  refresh  our  mem- 
ories with  the  close  correspondence  that  exists  between  it 
and  the  modern  discoveries  of  natural  philosophers.  I 
knoAV  not  that  this  can  be  done  in  better  language  than  that 
used  by  the  author  from  whom  I  have  drawn  the  materials 
of  this  discourse.  Will  you  so  treasure  up  these  remarks, 
that,  when  you  hear  the  inspiration  of  Moses  denied,  you 
can  mentally  revert  to  these  facts,  and  be  ready  to  say,  at 
once,  in  view  of  them,  I  know  that  he  was  the  servant  of 
God,  and  that  God  spoke  by  him. 

"  Astronomers  have  designated  the  first  and  rudest  form 
in  which  matter  is  visible,  as  nebidovties,  and  nebiilce,,  i.  e., 
cloudiness  and  cloud,  and  have  termed  their  component  sub- 
stance the  nebulous  (or  clovidy)  fluid.  And  how  else 
could  loaiers  unthout  forvi  and  void,  or  vapory  and  uncon- 
densed,  be  more  appropriately  designated?  The  nebulosi- 
ties are  without  form,  and  diffuse,  or  void.  And  so  also 
were  the  heavens  and  the  earth,  after  their  light  rendered 
them  visible.  As  exhibited  by  the  great  brightness  in 
some  parts,  and  extreme  faintness  in  others,  of  the  same 
nebulosity,  the  light  may  be  seen  divided  from  the  dark- 
ness. And  there  Avas  evening  and  there  was  morning  the 
first  day. 

"Astronomers  next  speak  of  nebulous  expansion.  And 
in  the  nebulosity  may  be  seen  the  division  into  separate 
parts  of  the  luminous  fluid,  or  the  breaking  up  of  the 
whole  amorphous  or  shapeless  mass.  And  there  was  a 
firmament,  or  expansion  in  the  midst  of  the  heavens,  and 


SERMONS.  259 

the  waters  vere  divided  from  the  waters.  And  there  was 
evening  and  there  Avas  morning  the  second  day. 

"  The  gradual  condensation  of  the  nebulae,  as  seen  in 
every  form,  gives  evidence  of  the  recognised  and  universal 
law  of  gravitation;  the  centripetal  (center  seeking)  force, 
as  Sir  Isaac  Newton  termed  it.  And  the  great  master  of 
the  higher  geometry,  who  has  trod  farthest  in  that  path  in 
which  Newton  first  lead,  *  *  *  has  shown  how,  as 
afl'ecting  our  globe  and  every  other,  the  waters  were  gath- 
ered together  into  one  place,  and  the  earth  was  consolidated. 
And  as  the  dry  land  appeared,  the  task  of  geologists 
begins.  To  the  oldest  of  formations  they  have  given  the 
title  (not  undisputed)  of  primitive  rock;  and  with  the 
magic  word  of  truth  they  have  brought  back,  after  the 
lapse  of  thousands  of  years,  the  spring-time  of  earth,  and 
shoAved  how  it  was  clothed  with  the  luxuriance  and  deck- 
ed with  the  beauty  of  Paradise  itself.  They  more  than 
restore  the  grass,  and  the  herb,  and  the  fruit  tree,  Avhich 
the  fancy  of  man  never  thought  of,  and  the  eye  of  man 
never  looked  on  as  they  grew.  And  there  was  evening  and 
there  was  morning  on  the  third  day. 

"  Geologists  having  shown  us  the  beauty  of  the  earth, 
while  yet  unblighted  because  of  sin,  astronomers  invite  us 
to  look  up  again  to  the  heavens  and  see  how  the  nebulous 
fluid,  gradually  condensed  to  a  narrower  space  than  the 
orbit  of  the  earth,  is  consolidated  into  a  sun,  and  only 
slightly  tinctured  with  nebulosity,  shines  a  light  in  the 
firmament  of  heaven;  while,  in  like  manner.  La  Place  illus- 
trates how  the  formation  of  the  moon  also  was  necessarily 
posterior  to  that  of  the  eai-th.  And  there  was  evening 
and  there  was  morning  the  fourth  day. 

"  Geologists  again  take  up  the  task,  and  tell  of  a  time 
—  the  fifth  day,  defined  like  the  rest  by  succession  of 
light  and  darkness,  but  else  of  undefined  duration,  and  suc- 
ceeding that  of  the  origin  of  vegetables,  and  preceding 
that  of  terrestrial  animals,  whether  wild  or  domestic — 
when  the  waters  were  filled  with  living  creatures,  and  the 
air  tenanted  with  birds:  and  they  bring  forth  from  the 
depositories  which  the  God  of  nature  has  formed,  those 
amphibious  animals,  or  race  of  marine  saurians,  Avhich  they 
also  designate  by  the  name  which  the  original  scriptures 
assign  them  in  their  precise  character,  magnitude,  multi- 


260  JSKBMONS. 

plicity  and  place.  And  there  was  evening  and  there  was 
morning  the  fifth  day. 

"  And,  lastly,  the  territory  or  latest  formations,  (except 
those  of  the  diluvial  or  more  recent  volcanic  deposites,) 
succeeding  the  age  of  reptiles,  and  preceding  that  of 
man,  set  forth  finally  to  view  the  beasts  of  the  earth,  and 
the  cattle,  and  every  creeping  thing  after  their  genera  or 
kinds,  till  the  whole  work  of  animal  creation  was  finished. 
And  by  a  separate  and  last  act  of  creative  power,  magni- 
fied as  such  to  the  top  stone,  once  pointing  to  heaven,  was 
formed  and  put  over  the  whole  earthly  fabric;  and  the 
work  of  creation  here  below  was  crowned  by  that  of  man, 
when,  though  formed  of  the  dust,  the  Lord  breathed  into 
his  nostrils  the  breath  of  life,  and  man  became  a  living 
soul.  And  God  saw  everything  that  he  had  made,  and 
behold  it  was  very  good.  And  there  was  evening  and 
there  was  morning  the  sixth  day." 

And  now,  in  conclusion,  let  me  appeal  to  every  one 
present,  if,  in  view  of  these  facts,  corresponding  so  pre- 
cisely as  they  do  Avith  the  record  of  Moses,  who  gives  the 
account,  not  in  the  technicalities  that  science  throws  around 
its  discoveries,  but  in  a  plain,  simple,  unadorned  narration, 
as  if  one  had  told  him  who  had  seen  the  work  done, — I 
ask,  in  view  of  these  things,  if  the  proof  is  not  strong  as  de- 
monstration itself,  that  Moses  was  truly  an  inspired  servant 
of  God?  Will  you  reflect  on  these  things,  as  you  leave 
this  house,  and  never  presume  to  say  hereafter,  that  God 
has  not  revealed  himself  to  man;  not  merely  in  the  works 
of  nature,  as  the  deist  Avould  say,  but  in  his  own  word, 
which  will  remain  firm  and  unshaken  as  his  own  eternal 
throne?  Remembering  that  what  he  has  written  in  his 
word,  is  confirmed  by  his  works,  in  characters  as  imperish- 
able as  the  globe  on  which  we  stand. 


SUBSTANCE   OF   SERMONS 


THE  LORD'S  PRAYER. 

Some  one  has  said,  and  with  great  truth,  that  the 
Lords  Prayer  contains  the  whole  system  of  Christian  the- 
ology. The  words  were  taught  his  disciples  by  our  Savior 
himself,  the  Son  of  God ;  and  are  worthy  of  careful  and 
extended  investigation,  to  perceive  and  realize  all  the  ful- 
ness of  meaning  conveyed  in  them.  This  I  propose  to  do, 
at  short  intervals,  in  a  series  of  discourses  ;  to  which  I  in- 
vite your  attentive  consideration. 

In  my  public  religious  exercises,  I  am  in  the  habit 
of  frequently  repeating  this  divine  prayer ;  and  conse- 
quently desire  you  to  remember  the  thoughts  expressed 
or  suggested  by  it,  wherever  offered ;  whether  here,  or 
elsewhere. 

This  is  a  model  prayer; — simple,  comprehensive, 
brief,  filial,  according  to  God's  will,  acceptable  to  Him, 
appropriate,  and  suitable  to  be  offered  by  all.  In  all  these 
I'espects,  man  never  uttered  or  offered  another  prayer  like 
it.  May  it  be  our  prayer — the  prayer  of  our  hearts  as  of 
our  lips! 

"Our  Father."  It  may  be  remarked  here,  first  of 
all,  that  this  petition  affords  sufficient  evidence,  from  the 
lips  of  Jesus  himself,  that  the  Father  is  the  only  proper 
object  of  religious  worship — the  only  being  to  whom  we 
are  to  offer  prayer,  strictly  speaking.  We  worship  not  the 
Son — we  pray  not  to  him,  nor  to  any  other  being  in  the 
universe:  in  acts  of  Avorship,  we  address  the  Father,  and 
him  alone. 

God  "our  Father."  This  truth  is  a  peculiarity  of  the 
Christian  Revelation,  beyond  and  above  any  conception  of 
any  pagan  mind.     If  the  pagans  ever  used  the  words,  it 


262  SUBSTANCE    OF    SERMONS. 

was  not  with  the  meaning  that  fills  it,  as  uttered  by  the 
Universal  Savior.  They  had  their  Jove,  the  thimderer — 
and  the  god  of  war — and  the  god  of  love — and  of  fruits 
and  vines — of  music — of  wisdom — the  ruler  of  hell,  etc. 
They  spoke  of  the  Creator,  and  Ruler,  and  Judge,  and 
Upholder  of  the  universe,  etc.,  but  never  of  the  Universal 
Father,  in  the  sense  the  Savior  and  Christians  use  it. 
This  is  the  glory  of  the  Christian  system.  It  is  not  an 
abstraction,  or  a  mere  intellectual  God — mighty,  and  wise, 
and  awful;  but  a  Father.  And  how  easily  comprehended 
by  the  simplest  mind!  All  can  understand  and  appreciate 
this  relation;  as  children  experience  and  know  the  kindness 
of  earthly  parents.  And  how  this  thought  of  the  Almigh- 
ty Jehovah  as  "our  Father,"  fills  the  largest,  loftiest, 
mightiest  intellect! 

Pagan  gods  are  objects  of  fear,  dread,  and  terror. — 
Their  anger  and  wrath  were  to  be  placated,  even  by  the 
offering  up  on  the  bloody  altar,  of  human  victims.  This 
was  the  religion  of  fear.  Not  so  in  Christianity,  as  seen 
in  the  Lord's  Prayer.  We  worship  "our  Father"  and 
Friend.     Ours  is  the  religion  of  love. 

Attain;  Pao-ans  never  recognized  the  human  race  as 
a  brotherhood.  It  remamed  for  Christianity  to  inculcate 
and  enforce  this  great  truth,  by  the  one  that  God  is  the 
Father  of  the  human  race — "the  God  of  the  spirits  of  all 
flesh."  And  what  expansive  benevolence  flows  from  a  re- 
alized knowledge  of  this  great  fact! — unknown  to  the  pa- 
gan world,  unfelt  by  them.  Hence  they  never  made  any 
eftbrts  to  benefit  the  whole  race.  Christ  alone,  oj"  all  men, 
conceived  that  great  and  philanthropic  thought;  because 
he  knew  and  taught  that  all  men  were  brethren,  and 
might  address  the  Supreme  and  Universal  Ruler  as  their 
common  Father. 

"Our  Father."  The  Father  of  all.  Not  of  a  fa- 
vored few — one  people,  or  nation — or  one  class;  but  of  all 
human  spirits. 

"Our  Father."  Each  may  say,  "My  Father!" — 
The  suffering,  the  sorrowful,  the  bereaved,  the  dying — 
all  may  say,  "Our  Father!"  The  sinner  may  say,  "My 
Father;"  for  he  is  taught  to  pray,  "Forgive  us  our  trans- 
gressions." None  need  feel  themselves  Orphans.  Every 
human  soul  may  say,  "My  Father!!" 


SUBSTANCE  OF  SERMONS.  263 

How  we  can  trufit  Him — "our  Father!" — rely  on 
Him! — believe  Him! — love  Him! — hope  for  immortal  good 
from  Him! — bless  his  name,  always,  forever,  and  every- 
where! 

Does  He  afflict  us,  or  punish  us  for  our  sins?  It  is 
the  training  and  discipline  of  a  Parent;  for  he  is  "our 
Father."  Our  afflictions  are  controlled  by  the  wisdom 
and  power  of  our  Friend.  All — all  are  to  be  overruled  for 
good,  by  the  common  Parent  of  all. 

Holy,  blessed  word!  most  consoling  truth!  Our 
Creator,  Preserver,  Ruler,  Judge,  the  Almighty,  is  "our 
Father!!"  Then  should  we  not,  as  children,  seek  to  grate- 
fully, joyf  ally,  persever/ngly,  and  lovingly  obey  all  his  re- 
quirements? This  is  a  part  of  the  proper  worship  of  the 
Father. 

And  should  we  not  love,  and  do  good  to  all  men, 
as  BRETHREN,  as  Ave  have  opportunity  and  means?  How 
is  this  great  truth  violated  among  men! — as  seen  in  the 
common  exhibitions  of  hatred  and  malice,  by  strife,  and 
contention,  and  deceit,  and  war,  that  curse  and  disgrace 
humanity.  Such  do  not  realize  the  truth  conveyed  in  the 
Lord's  Prayer; — that  the  God  of  all  is  "our  Father;"  and 
consequently,  that  all  belong  to  the  great  brotherhood. 

While  God  is  our  Father,  and  we  are  his  children, 
the  doctrine  of  endless  and  remediless  torments  must  be 
false,  and  a  libel  on  the  divine  character  and  name. — 
What!  immortal  and  unceasing  agonies  to  be  endured  by 
the  children  of  God?-!  Why  the  truth  that  God  is  "our 
Father"  would  quench  the  iires  of  the  lowest,  deepest, 
hottest  hell! — as  the  sun  dispels  the  shades  of  the  gloom- 
iest night,  pouring  light  over  a  darkened  world. 

If  God  is  "our  Father  in  heaven,"  then  heaven  is 
our  eternal  home;  as  said  the  remembered  and  lamented 
Hanscom,   "To  die  is  to  go  Home!" 

Finally,  my  own  earnest,  own  individual  prayer  is,  and 
may  it  be  the  sincere  petition  of  each  soul  for  itself — under 
all  circumstances,  may  I  feel  conscious  that  God  is  my  Fa- 
ther. In  prosperity,  or  adversity;  in  health,  sickness,  suf- 
fering, or  bereavement,  may  I  ever  realize  that  my  Father 
rules  all,  and  over  all!  And  when  I  come  to  die,  may  I 
believingly,  hopefully,  confidently,  triumphantly  say,  My 
Father!  I  come  to  thee!! 


264  SUBSTANCE    OF    SERMONS. 

We  now  proceed  to  notice  the  next  expression  in  this 
model-prayer : 

"Who  art  in  Heaven."  If  I  were  disposed  to  make 
the  most  of  these  words,  I  would  make  a  discourse  on  the 
single  word  "art"  in  proof  of  the  existence,  the  .self-exis- 
tence of  the  great  I  AM;  but  I  will  only  notice  the  simple 
affirmation  or  proposition,  that  our  Father  God  is  in  heaven. 

The  Greek  word  used  here,  is  in  the  phiral  number 
• — "the  heavens."  But  the  plural  is  put  for  the  singular; 
as  in  the  word  sometimes  rendered  God,  in  the  Old  Tes- 
tament, and  the  word  translated  sabbath,  in  the  New. 

"Heaven."  The  word  is  of  course  used  in  accord- 
ance with,  and  in  accommodation  to,  the  common  views  of 
heaven — a  local  place,  above.  But,  strictly  and  philo- 
sophically speaking,  every  vcay  is  above;  and  God  is  really 
everywhere,  filling  immensity. 

We  judge,  however,  that  there  is  a  place — a  certain 
locality  in  some  part  of  God's  vast  dominions,  where  the 
Supreme  and  Universal  Father  pre-eminenlJy  displays  his 
glorious  presence;  and  that  may  be  called  Heaven,  in  the 
highest  sense  of  that  word.  Possibly  there  is  a  Great 
Center  of  the  whole  universe!  God's  Eternal  Throne 
may  be  that  center.  If  not,  what  is?  The  sun  is  the  cen- 
ter of  our  system — the  solar  system;  each  star  is  a  sun  and 
center  to  a  system;  and  soon,  ad  ivjinilum.  But  what  is 
the  great  center  of  all? — around  which  the  unbounded 
material  universe  revolves!  May  it  not  be  Heaven — and 
God's  Eternal  Throne?  How  vast,  how  overwhelming 
the  thought! — and  He  who  rules  this  vast  and  limitless 
universe,  is  our  Father! 

"In  Heaven,"  may  denote  an  elevated  point,  relative- 
ly to  the  world,  from  which  God  is  represented — necessa- 
rily so,  by  human  language,  as  beholding  all  things; 
though  in  fact  he  is  everywhere  present.  Still,  it  is  proper, 
and  a  significant  form  of  expression,  to  say  God  is  above, 
to  look  down  on  us  and  on  all  men.  And  from  this  ap- 
parent elevated  position,  humanly  speaking,  God  may  di- 
rect and  govern  the  aft'airs  of  the  universe.  The  form  of 
expression  is  drawn  from  the  usually  elevated  position  of 
a  king,  on  his  throne.  God,  then,  is  the  omnipotent  Ru- 
ler; but  still  "  our  Father!" 

"In  Heaven,"  may  denote,  too,  the  perfect  holiness 


SUBSTANCE    OF    SERMONS.  265 

a,r\di  purity  of  God;  above  all  the  influences  of  evil,  anger, 
malevolence  or  hatred;  making  all  things  subserve  the 
bringing  about  of  the  final  holiness  and  purity  of  all  his 
intelligent  creatures — '-his  offspring,"  as  Paul  has  it. 

Although  "in  Heaven,"  yet,  as  already  said,  God  is 
truly  and  really  omnipresent,  beholding  all  tiling'^.  As  the 
Scriptures  affirm,  "the  Heaven  of  heavens"  cannot  con- 
tain the  Almighty.  "The  Lord  is  in  his  holy  Temple;  the 
Lord's  Throne  is  in  Heaven:  his  eyes  behold,  his  eyelids 
try,  the  children  of  men."  "The  Lord  looketh  from 
heaven;  he  beholdeth  all  the  sons  of  men."  "The  eyes 
of  the  Lord  are  in  every  place,  beholding  the  evil  and  the 
good."  And  Paul  said  to  the  Athenians,  when  he  called 
them  and  all  "the  offspring  of  God,"  that  "He  was  not 
far  from  every  one  of  us."  And  the  Psalmist  asks, 
"Whither  shall  I  flee  from  thy  presence?  whither  shall  I 
go  from  thy  spirit?  If  I  ascend  up  into  heaven,  thou  art 
there;  if  I  make  my  bed  in  hell,  behold  thou  art  there;  and 
and  if  I  take  the  wings  of  the  morning,  and  dwell  in  the 
uttermost  parts  of  the  sea,  there  thy  hand  shall  hold  me, 
and  thy  right  hand  shall  lead  me!"  He  looks  into  our 
hearts;  and  he  is  our  Father.  How  careful,  then,  should 
we  be,  to  have  ev or j  Ihouglif,  feeling,  viotive,  woi'd,  and  ac- 
tion conformed  to  his  precepts! — for  should  we  like  to  have 
even  an  earthly  father,  see  evil  feelings  and  thoughts  and 
passions  in  our  hearts  or  minds?-!  O!  what  an  eff"ect — 
what  a  purifying  effect  should  this  thought  have  on  our 
thoughts,  feelings,  and  lives!! 

The  fact  that  God  is  "in  Heaven,"  in  the  various  points 
of  view  from  which  we  have  considered  the  subject,  de- 
mands our  highest,  veneration  for  his  Majesty,  so  entirely 
exalted;  and  our  sincerest,  heavenliest  adoration. 

This  sublime  and  glorious  fact,  too,  should  induce  the 
heartiest  and  most  -^ariect  trmi fulness  and  confidence  to  God; 
if  he  is  indeed  so  near  every  one  of  us,  and  "our  Father!" 
For,  let  it  never  be  forgotten,  that,  whether  highly  exulted, 
or  intimately  with  us,  God  is  our  Father. 

Finally:   "Heaven"  may  here  denote  a  state  of  perfect 
happiness.     Then  remember  that  this  heaven — so  high,  so 
holy,  so  happy,  is  our  final  and  immortal  home,  the  home 
of  ALL,  if  God  is  "our  Father,"  the  Father  of  all. 
23 


266  SUBSTANCE    OF    SERMONS. 

We  come  now  to  the  petition, 

"Hallowed  be  thy  Name."  By  "hallowed,"  we  un- 
derstand sanctified,  reverenced,  consecrated,  holy. 

"Name"  here  includes  himself  too — the  heavenly  being 
whom  we  address.  "Hallowed  be  thy  Name"  includes 
reverence  for  God  and  his  Name — his  Word — his  Messiah 
— his  Religion;  in  a  word,  everything  relating  to  his  char- 
acter, revelation,  or  moral  government. 

Consequently  the  spirit  of  this  solemn  petition  is  opposed 
to  all  irreverence — all  profanity — all  levity  in  religious 
things — all  cursing  in  the  nature  of  God.  It  is  directly  op- 
posed to  using  that  name,  or  any  religious  name,  lightly  or 
uselessly,  and  to  making  puns  or  such  like,  on  the  language 
of  Scripture — sometimes  indulged  in  by  professed  Chris- 
tians. There  is  occasion,  proper  occasion  enough  for  mirth 
and  laughter,  without  doing  it  at  the  expense  of  God's  Re- 
ligion and  Word,  by  a  ludicrous  misreading  of  a  passage  of 
Scripture,  or  a  pun  upon  some  obsolete  or  antique  term 
found  there. 

How  common  is  all  this! — and  yet  what  an  utterly  use- 
less sin  is  profanity — any  word  of  irreverence!  Men  steal, 
for  wealth  or  bread;  they  lie,  to  deceive,  thinking  to  gain 
some  profit  thereby;  they  murder,  either  to  gratify  revenge- 
ful feelings  or  for  gain;  and  men  get  drunk,  either  for  the 
supposed  pleasure  of  it,  or  to  gratify  appetite.  But  what 
gratification,  or  profit,  or  gain,  is  there  in  profane  swearing? 
How  wanton,  and  senseless,  and  useless  is  that  vice! 

We  should  seek  to  "hallow"  God  and  his  name,  not  only 
by  our  lips  in  words  of  prayer;  but  in  our  hearts — our  feel- 
ings, thoughts,  and  life.  We  should  ever  have  an  abiding 
sense  of  "our  Father's"  presence  and  goodness.  All  our 
powers  and  faculties  should  be  consecrated  to  the  service  of 
God,  the  good  of  our  fellow  men — our  brethren,  and  our 
own  best  happiness. 

We  may  briefly  allude  to  some  of  the  reasons  that  should 
impel  us,  especially  as  Universalists,  to  "hallow  the  name" 
of  "our  Father  in  heaven."  1.  He  is  our  Creator;  2,  our 
Almighty  Sovreign;  3,  our  Supreme  Ruler  and  Judge; 
4,  our  Father;  5,  our  Redeemer  and  Savior,  through  Jesus 
Christ;  6,  whose  nature  is  Love;  7,  who  is  good  to  all — 
kind  even  to  the  evil  and  the  unthankful;  8,  and  whose 
majesty,  greatness,  power,  wisdom,  and  glory  are  infinite. 


SUBSTANCE   OF    SERMONS. 

Brethren!  in  view  of  all  these  high  considerations,  can 
we  do  otherwise  than  hallow  and  reverence  and  adore  his 
Name?-! 

Besides,  it  is  a  violation  of  the  principles  of  common  po- 
liteness,  as  well  as  a  proper  reverence  towards  God,  to 
curse,  or  swear,  or  be  in  any  way  profane,  in  the  presence 
of  Christians,  and  especially  of  Christian  Ministers,  who 
themselves  revere  the  name  of  the  Most  High.  Who  will 
swear  in  the  presence  of  a  woman?  How  utterly  low,  how 
destitute  of  all  politeness,  is  such  a  man!  And  it  is  equally 
ungentlemanly  and  impolite  to  be  profane  in  the  presence 
of  Christians.  If  men  have  no  reverence  for  the  name  of 
the  kind  author  and  preserver  of  their  being;  yet,  as  gen- 
tlemen merely,  they  should  treat  their  fellow  men  with 
common  respect  and  civility,  by  not  wantonly  and  useless- 
ly injuring  their  feelings,  or  paining  their  sense  of  A'enera- 
tion  for  the  Supreme. 

My  friend — if  I  now  happen  to  address  a  man  who  in- 
dulges, wilfully,  or  carelessly,  or  thoughtlessly,  in  this  vice — 
.suppose  persons  should  speak  disrespectfully  of  your  earthly 
father,  in  your  presence — use  his  name  in  vain,  or  with 
levity,  would  not  you  be  2}('ined  and  offended;  and  they  vio- 
late every  principle  of  pohteness  and  common  decency? — 
that  is,  if  they  had  no  dislike  to  your  father,  or  to  you;  but 
did  it  as  men  generally  sAvear — wantonly,  uselessly,  sense- 
lessly? You  might  seek  redress  at  the  hands  of  one  who 
should  triflingly  use  your  father's  name;  but  the  Chris- 
tian must  not  exhibit  anger  or  vindictiveness,  Avhen  his 
heavenly  Father's  name  is  profaned:  he  must  endure  the 
pain  with  Christian  mildness  and  forbearance. 

And  here  let  me  appeal  to  all  Universalists,  especially 
— to  those  who,  above  all  men,  believe  in  the  reality,  and 
importance,  and  universality  of  the  divine  paternity — in 
his  infinite  wisdom,  and  power,  and  love.  The  apostle 
has  said,  addressing  some  Christians  of  his  day,  "Above 
all  things,  my  brethren,  swear  not."  Profanity  is  not  a 
small  vice:  the  apostolic  injunction  is,  "Above  all  things, 
my  brethren,  swear  not!"  And  the  law  imperiously  says, 
"Thou  shalt  not  take  the  name  of  the  Lord  thy  God  in 
vain;  for  the  Lord  will  not  hold  him  guiltless,  that  taketh 
his  name  in  vain";  and  the  spirit  of  this  command  runs 
throughout  the  Scriptures  of  Truth. 


268  BCBSTANCE    OF    SERMONS. 

0  brethren! — as  we  revere  tlie  being  and  character  of 
"our  Father" — the  author  of  our  being — the  source  of  all 
our  enjoyments — and  our  everlasting  portion,  let  us  hear- 
tily, in  life,  and  thought,  and  word,  "hallow  his  Name." 

And  Avhenever  we  repeat,  or  hear  this  Prayer,  may  we 
possess  the  thoughts  and  feelings  suggested  by  these 
words:  "Our  Father  who  art  in  Heaven,  hallowed  be 
THY  Name!" 

"Thy  Kingdom  come."  By  the  "kingdom"  here,  we 
understand  the  Gospel  Dispensation,  or  reign  of  Christ  in 
it;  for  he  is  the  appointed  King  to  rule  and  judge  men,  ac- 
cording to  the  Gospel.  This  kingdom  came  some  eighteen 
hundred  years  ago,  for,  let  it  be  remembered,  this  prayer 
was  tauo-ht  the  disciples  before  the  full  establishment  of 
that  kingdom  in  the  Avorld.  To  them,  at  that  time,  it  was 
future — then  "to  come." 

Although  the  kingdom  has  come,  we  now  may  pray  for 
it  to  prevail — to  increase  in  power — to  influence  and  con- 
trol all  hearts.  We  can  pray,  and  should  pray,  for  it  to 
"come"  to  each  heart.  We  may  alwavs  pray  so;  until  the 
consummation  of  the  reign  of  Christ,  in  the  "subjection  of 
all  thinos  to  himself,  Avhen  God  shall  be  all  in  all"; — of 
which,  more  hereafter. 

It  may  not  be  unprofitable  to  offer  a  remark  or  two  con- 
cerning the  nature  oi  this  kingdom.  1.  It  is  called  the 
Kingdom  of  God;  for  God  is  its  Supreme  King,  who  has 
annointed  Jesus  Messiah  to  be  King  in  this  dispensation  of 
it.  Besides,  God  is  its  Author;  whose  wisdom  and  good- 
ness designed  and  formed  the  vast  and  benevolent  scheme, 
by  which  the  whole  family  of  man  will  finally  be  brought 
into  subjection  to  the  spirit  of  holiness  and  purity.  2.  It 
is  sometimes  styled  the  kingdom  of  heaven;  because  it  is 
of  heavenly  origm;  full  of  heavenly  principles,  and  like 
heaven — making  the  society  on  earth  something  like  the 
society  in  heaven.  3.  It  is  not  worldly  or  secular.  Jesus 
says,  "My  kingdom  is  not  of  this  world";  although  it  is 
in  the  world,  for  the  benefit  and  salvation  of  the  world. 
4.  It  relates  to  man's  moral  condition,  and  is  not  a  mere 
outward  appearance;  for  he  says,  "The  kingdom  of  God 
Cometh  not  with  observation!  neither  shall  men  say,  Lo! 
here,  or  lo!  there;  but  the  kingdom  of  God  is  within  you." 


SUBSTANCE  OF  SERMONS.  269 

5.  Pure  and  holy  in  its  principles  and  influences;  as  says 
the  apostle:  "The  kingdom  of  God  is  not  meat  and  drink; 
but  righteousness,  and  peace,  and  joy  in  the  Holy  Ghost." 

6.  It  is  eftective  in  its  operations;  and  although  small  in 
its  beginnings,  it  shall  finally  reach  all  hearts,  and  be  the 
universal  blessed  kingdom: — as  illustrated  by  the  Savior's 
parables  of  the  mustard  seed,  and  the  leaven. 

0!  may  we  pray  for  it  thus  to  "come"  to  our  hearts, 
and  "leaven"  our  whole  moral  natui'e! 

We  should  labor  for  the  present  increase  of  this  king- 
dom— labor  to  promote  its  progress  and  influence.  Else, 
what  meaning  in  our  petition?  How  utterly  inconsistent 
to  pray  for  it  to  come,  or  prevail,  and  yet  do  nothing  to  aid 
its  influence,  and  its  reception  by  the  unbelieving  and  sin- 
ful! Shall  we  not  most  earnestly  seek  it  for  ourselves,  and 
for  others?  If  we  do  not, — we  who  rejoice  in  the  ful- 
ness of  the  Gospel  of  this  divine  kingdom, — if  we  do  not 
labor  to  extend  the  knowledge  of  it  among  them,  who  will? 
Doing  this,  we  shall  most  effectually  seek  and  promote  the 
happiness  of  men,  and  the  glory  of  God.  There  is  no  re- 
ligion under  heaven,  like  the  Gospel,  for  this.  What  else 
will  so  promote  universal  human  happiness?  Will  Pagan- 
ism, or  Mohomedanism,  or  infidelity,  or  any  form  of  multi- 
form Partialism?  No!  a  thousand  times.  No!  They  only, 
of  all  men,  are  really  free — enjoying  the  most  perfect  and 
blissful  liberty,  who  wholly  yield  themselves  to  Christ's 
reign,  in  the  kingdom  of  God.  All  others  are  slaves — to 
error,  or  vice,  or  sin. 

Then  let  us  labor  and  pray  for  it.  Remember — 0! 
gratefully  remember,  how  Jesus  labored,  and  toiled,  and 
svffered,  and  died,  to  promote  this  great  philanthropic 
work!  And  the  apostles,  too; — what  labors,  and  suffer- 
ings, and  deaths,  did  they  undergo  and  endure,  in  the 
same  benevolent  cause!  And  shall  we,  who  have  the  light 
and  liberty — the  results  of  their  toil  and  sufiering — shall 
we  be  indifferent,  and  do  nothing?-!  Heaven  forbid! 
But  may  we  do,  as  well  as  pray! 

This  kingdom  is  entered  by  baptism,  or  purification; — 
the  imoard,  and  the  ouixmrd;  the  internal,  and  the  exteV' 
nal;  the  visible,  and  the  invisible;  and  the  essential  fact, 
and  the  acknowledgment  and /orw  of  it;  by  the  spirit  of 
Truth,  and  by  the  emblematic  use  of  water. 


270  SUBSTANCE     OF    SERMONS. 

Finally,  Brethren,  let  us  all  seek  to  obey  the  laws  of 
this  kingdom — the  precepts  of  this  kingdom — the  precepts 
of  the  Gospel,  while  we  pray  for  its  coming  and  increase; 
especially  the  greed  law  of  love — supreme  filial  love  to 
God,  and  fraternal  love  to  man!  So  shall  we  be  good  cit- 
izens of  the  kingdom  of  God,  and  in  a  condition  to  most 
fully  enjoy  its  privileges,  and  hopes,  and  consolations. 

The  next  petition  claiming  our  attention,  is  expressed  in 
these  words: — 

"  Thy  Will  be  Done  on  Earth  as  it  is  Done  in 
Heaven." — God's  "Will"  here  seems  to  denote  his  com- 
mandments, laws,  precepts.  And  the  prayer  is.  As  that 
Will  is  done  in  heaven,  so  may  it  be  done  on  earth;  as 
among  celestial  spirits,  so  among  men!  But  how  is  the 
Divine  Will  done  in  heaven,  and  by  beatified  spirits? 
Answer — By  all — fully — perfectly — always.  So  may  it 
be  done  on  earth!  Even  here,  may  all  God's  laws  be 
obeyed — every  precept  regarded!  All  the  divine  laws, 
Avhether  physical,  mental,  moral,  social,  or  religious,  are 
given  for  our  benefit;  and  hence  it  is  wise  to  obey  them  all. 
Each  and  every  command  should  be  regarded;  especially 
the  prime,  eternal,  universal  law  of  love — love  to  God  and 
man;  which  leads  to  obedience  of  all  other  laws.  We 
should  love  God;  and  hence  obey  him  in  all  things.  We 
should  love  all  men;  and  "do  unto  them  whatsoever  things 
we  would  that  they  should  do  unto  us." 

God's  Will  being  thus  done,  what  happiness  would 
ensue!  As  is  the  happiness  of  heaven,  so  would  be  in 
kind,  the  happiness  of  earth.  What  a  heaven  on  earth,  if 
there  were  no  war,  no  strife,  no  contention,  no  drunken- 
ness, no  licentiousness,  no  hatred,  no  cnielty,  no  oppression, 
no  slander,  no  injustice,  no  lying,  no  dishonesty,  no  sin  of 
any  kind;  but  all  peace,  kindness,  forbearance,  justice, 
honesty,  love,  truth,  temperance,  and  holiness  in  every 
thought,  feeling,  motive,  word,  and  act!  Hence,  brethren 
and  friends,  we  should  pray  and  "do"!  and  so  make 
"earth,"  so  far  as  is  possible,  like  "heaven,"  in  obedience 
and  happiness. 

But  can  Ave  pray,  "thy  will  be  done  on  earth;"  can  we 
offer  this  petition  in  "  spirit  and  in  truth,"  earnestly  and 
sincerely,  and  yet  wilfully  and  habitually  sin,  and  violate 


SUBSTANCE     OF    SERMONS.  271 

God's  Will — disobey  and  disregard  his  requirements? 
What  solemn  mockery!  We  might  almost  say,  What  deep 
hypocrisy!  O  brethren!  may  we  not  only  praij,  but 
seek  to  do  ! 

We  may  also  understand  this  prayer  to  relate  to  God's 
detarminale\N\\\.  Then  we  may  pray  in  faith  that  God's 
Will  will  hnally  be  done — universally,  eternally;  for  we 
believe  it  is  God's  Will  of  2)urpose  to  redeem,  purify,  save 
and  bless  the  whole  human  family.  Blessed  era  !  when 
LOVE  and  bliss  shall  universally  prevail — everywhere,  al- 
ways, forever !  !  when  all  human  intelligences  shall  be 
brought  to  heaven,  to  do  God's  Will,  as  it  is  done  by  those 
now  in  heaven!  What  a  source  of  joy  and  consolation,  to 
be  allowed,  even  in  the  present  life,  to  hope  for  so  glorious 
a  period  to  come! — a  hope  founded  on  the  Will  and  Word 
of  Almighty  God  ! 

Finally,  this  petition  may  relate  to  the  Divine  Will  as 
displayed  in  the  overruling  Providence.  Consequently, 
when  we  pray,  "  Thy  will  be  done  on  earth,"  let  us  be 
resigned  to  God's  will  toward  us,  without  repining  or  mur- 
muring. Remember  the  Savior's  praj^er,  amid  the  agonies 
of  Gethsemane — "Father!  if  it  be  possible,  let  this  cup 
pass  from  me:  nevertheless,  not  my  will,  but  thine,  0  God  ! 
be  done  !"  May  that  prayer  ever  be  ours!  In  prosperity, 
or  adversity,  in  health,  or  sickness,  in  bereavement  and 
sorrow,  in  life,  and  death,  may  we  from  the  heart  say, 
"  Not  our  will,  but  thine,  0  God  !  be  done  !  " 

What  a  high  and  heavenly  privilege  is  ours !  what  a 
solemn  duty  ! — to  pray  and  do;  to  believe  and  hope;  to 
be  RESIGNED  ever!  O  brethren!  may  we  prove  ourselves 
to  be  Christians  indeed,  by  the  sincerity  of  our  oftering 
this  petition  of  the  Lord's  Prayer,  realizing  the  full  import 
of  the  words,  and  earnestly  seeking  to  have  our  feelings 
and  sentiments  and  life  characterized  by  the  spirit  of  the 
prayer,  "Thy  will  be  done  on  earth,  as  it  is  done  in  heaA^en!" 

"  Forgive  us  our  Debts,  as  we  Forgive  our  Debtors," 
is  the  next  petition  claiming  our  attention.  In  the  prayer 
we  recorded  by  another  Evangelist,  Ave  have  the  petition 
in  these  words:  "  Forgive  us  our  trespasses,  as  Ave  forgive 
those  that  trespass  against  us."  Of  course  the  meaning 
is,  Forgive  us  our  sins. 


272  SUBSTANCE    OF     SERMONS. 

That  we  do  sin  against  God,  is  indisputable;  and  for 
our  sins,  we  suffer  punishment,  as  we  ought  to,  in  jus- 
tice. This  is  the  teaching  of  the  Word  of  God,  our  expe- 
rience, and  the  world's  history.  And  yet  we  are  to  pray 
for  forgiveness,  as  we  forgive  others. 

Then  the  question  naturally  arises.  In  what  does  for- 
giveness consist?  what  is  it? 

I  answer.  Forgiveness  is  not  a  remission  of  deserved 
punishment.  Why  should  that  be  remitted?  Why  should 
it  not  be  endured? — that  is,  if  a  just  punishment:  if  unjust, 
we  might  properly  pray  for  escape  from  it.  But  is  any 
divine  punishment  unjust?  !  If  not,  it  ought  not  to  be  re- 
mitted or  forgiven.  Hence,  Ave  do  not  read  in  the  Bible  of 
the  remission  of  the  proper  penalty  or  punishment  of  sin; 
it  is  always  the  remission  or  forgiveness  of  sins. 

But  an  objection  to  this  view  of  the  subject  is  founded 
on  the  expression,  "  Forgive  us  our  debts  as  we  forgive  our 
debtors;"  for  it  is  asserted  that  we  forgive  our  debtors,  by 
remitting  the  payment;  and  so  God  forgives  our  sins,  by 
remitting  the  puiiishnenl .  Those  who  offer  this  objection, 
attempt  to  ridicule  the  idea  of  forgiving  the  sinner,  and  yet 
punishing  him,  by  the  alleged  ridiculousness  of  forgiving 
a  debtor,  and  yet  claiming  a  payment. 

To  this  I  reply.  We  sometimes  forgive  a  debtor,  who 
does  not  pay;  and  sometimes  we  do  not  forgive  a  debtor 
who  does  pay.  Our  forgiveness,  or  «?/ forgiveness,  in  such 
cases,  depends  on  the  circumstances,  the  manner  of  getting 
in  debt  to  us,  the  spirit  in  which  the  debt  is  paid,  or  not 
paid.  This  shows  that  forgiveness  does  not  relate  to  the 
mere  ])a\)ment  of  the  debt. 

It  is  not  pionshment  that  corresponds  to  -payment.  It  is 
not  punishment  or  suffering  that  we  owe  God:  it  is  the  per- 
formance of  duty — supreme  love  and  perfect  obedience. 
Who  does  not  come  short  of  this?  Who  pays  it  all? 
Then  who  may  not  pray,  Forgive  us  our  debts?  God's  de- 
mands against  us  are  not  met  by  punishment;  hence  the 
forgiveness  of  our  debts,  morally  speaking,  is  not  the 
remission  of  punishment. 

Moreover,  suppose  we  carry  out  the  objection  as  pre- 
sented, requiring  the  absolute  remission  of  the  payment  of 
debts.  Who  can  do  it?  What  creditor  will  remit  the 
payment  of  all  debts  due  him?     Who  ought  to  do  it?     Does 


SUBSTANCE     OF    SERMONS.  273 

the  Gospel,  does  God  or  his  Son  require  men  thus  to  for- 
give all  debts,  not  ask  or  receive  payment?  And  yet 
this  must  be  done;  for  the  prayer  is,  "  Forgive  us  om/* 
debts,  AS  [in  the  same  manner  as*]  we  forgive  our  debtors" 
Consequently,  to  give  the  objection  any  force,  we  can  not 
ask  forgiveness  of  God,  if  we  ask  or  accept  the  payment 
of  a  single  debt? 

We  see,  then,  most  clearly,  that  the  objection  is 
absurd  and  foolish;  and  also,  that  the  forgiveness  of  our 
"debts"  or  "trespasses,"  is  not  the  remission  of  pun- 
ishment. 

Besides,  it  may  be  added  here,  if  the  forgiveness  which 
we  ask  of  God  is  the  remission  of  punishment,  then  for- 
giving our  debtors  is  not  remitting  the  payment,  but  for- 
bearing to  send  them  to  jail! 

Divine  forgiveness  embraces  and  implies  these  two 
things : 

1.  A  cleansing,  washing,  healing,  and  purifying  of  the 
sinner.  The  Greek  word  commonly  rendered  "to  for- 
give," means  to  send  away,  or  take  away.  Hence  we 
read,  "  Behold  the  Lamb  of  God  that  taketh  away  the 
sin  of  the  world!"  So  the  various  passages  of  scripture 
that  represent  men  as  being  morally  "  cleansed,"  "  wash- 
ed," "purified,"  "healed,"  etc.  This  is  not  inconsistent 
with  the  punishing:  for,  tchile  sick,  the  man  endures  pain, 
and  vjkile  morally  diseased  or  impure,  the  sinner  suffers 
punishment. 

2.  Forgiveness  includes  looking  upon  the  sinner,  and 
treating  him,  in  some  respects,  as  if  he  had  not  sinned;  al- 
though the  punishment  is  inflicted.  For  instance,  a  pa- 
rent must  punish  the  disobedient  child; — for  it  is  wrong  to 
remit  deserved  chastisement;  and  yet  he  may  forgive  the 
child,  look  upon  him  and  treat  him,  in  the  same  manner 
as  if  he  had  not  disobeyed.  So  God  says  he  "  will  not 
acquit  the  wicked" — "will  not  clear  the  guilty,"  although 
he  does  "forgive  iniquity,  transgression,  and  sin."  He 
punishes  the  sinner;  but  does  not  remember  the  sin  against 
him.  After  punishment  and  reformation,  he  looks  upon 
the  off"ender  as  if  he  had  done  no  wrong. 

The  following  illustration  covers  the  whole  of  this  idea 
of  forgiveness,  and  shows  how  forgiveness  does  not  prop- 
erly relate  to  punishment.     I  adopt  the  illustration,  so  clear 
24 


tl.. 


274  SUBSTANCE    OF     SERMONS. 

and  to  the  point,  from  a  sermon  I  once  had  the  pleasure  of 
hearing  preached  by  Br.  W.  W.  Curry: 

A  man  is  convicted  of  some  ofi'ence  against  the  law  of 
the  land — the  civil  code.  He  is  sentenced  to  the  peniten- 
tiary, say  for  ten  years.  The  Governor,  who  has  the 
"pardoning  power,"  may  see  fit,  from  various  considera- 
tions, to  remit  the  penalty,  and  set  the  criminal  at  liberty; 
and  yet  not  forgive  him, — inasmuch  as  he  would  not  receive 
him  into  his  house,  would  repose  no  trust  in  him,  would 
not  associate  with  him,  or  regard  him  as  a  good  citizen. 
He  would  remember  his  crime  against  him,  although 
induced  to  remit  the  penalty,  and  would  not  look  upon  him 
and  treat  him  as  if  he  had  not  violated  the  law.  Here, 
then,  is  remission  of  punishment,  without  forgiveness. 

Again;  the  same  Governor,  or  another  Governor  in  the 
same  case,  might  judge  it  proper  to  set  aside  the  decision 
and  sentence  of  the  court  and  jury,  and  so  virtually  annul 
the  law;  and  consequently,  would  not  remit  the  penalty, 
but  suffer  the  offender  to  be  sent  to  the  penitentiary.  And 
yet,  from  what  he  knew  of  all  the  circumstances,  the  char- 
acter of  the  offender,  his  penitence  and  reformation,  etc., 
the  Governor  might  forgive  him  in  his  heart — might  treat 
him  as  an  innocent  man,  personally,  and  place  the  utmost 
confidence  in  him.  This  would  be  forgiveness,  without 
remission  of  punishment.  So  God  may  and  does  forgive 
the  sinner,  but  does  not  remit  merited  and  just  punish- 
ment. And  on  this  principle  may  we  pray,  "Forgive  us 
as  we  forgive  others!" 

Note  the  common  feeling  manifested  towards  released 
convicts,  those  who  have  suffered  out  the  term  of  their 
punishment  in  the  penitentiary.  Some  are  well  treated — 
are  respected  and  trusted,  and  admitted  into  respectable 
society,  without  any  allusion  to  their  former  crimes,  or  any 
remembrance  of  them.  Such  are  seen  to  be  sincerely  pen- 
itent and  reformed,  and  can  be  trusted  as  if  they  had  not 
sinned.     These  are  forgiven,  although  punished. 

Others,  when  they  leave  the  penitentiary,  are  not  treated 
as  honest  men — they  are  suspected  and  watched,  and  no- 
body reposes  any  confidence  in  them.  They  are  not  em- 
ployed in  any  place  of  trust,  and  are  not  admitted  to  the 
intimacy  of  respectable  families  and  decent  society.  2'kese 
are  not  forgiven,  although  punished.     We  see,  therefore. 


SUBSTANCE    OF    SERMONS.  275 

t'ha.t  forgiveness,  in  this  respect,  does  not  imply  or  require 
the  remiss  10)1  of  punishuient.  And  we  see,  also,  the  folly 
of  those  who  seek  to  ridicule  the  idea  of  punishing  and 
forgiving  too.  They  only  exhibit  their  own  want  of  sense, 
and  thus  ridicule  only  themselves. 

Not  only  is  this  doctrine  of  forgiveness  and  punishment 
thus  clearly  illustrated,  and  shown  to  agree  with  matter  of 
fact,  but  it  also  accords  with  the  plain  teaching  of  scripture; 
so  that  those  who  attempt  to  ridicule  this  doctrine,  ridi- 
cule the  Word  of  God  ! 

In  2  Sam.  xii.  13,  14,  the  prophet  assured  David  that, 
although  "  the  Lord  had  put  away  (or  pardoned)  his  sin, 
yet  his  child  should  surely  die."  He  was  forgiven,  and 
yet  punished.  In  Isaiah  xl.  1,  2,  we  read,  "Comfort  ye, 
comfort  ye  my  people,  saith  your  God.  Speak  ye  com- 
fortably to  Jerusalem,  and  cry  unto  her,  that  her  warfare 
is  accomplished,  that  her  iniquity  is  pardoned;  for  she 
hath  received  of  the  Lord's  hand  double  for  all  her  sins." 
1  Corinthians  v.  3-5,  with  2  Corinthians  ii.  6-8,  is  still 
more  directly  to  the  point.  In  the  former  passage,  Ave 
read  of  the  punishment  which  the  apostle  judged  proper 
to  denounce  upon  the  incestuous  man  who  had  brought 
dishonor  on  the  church  and  the  Christian  name; — that  he 
should  "  be  delivered  over  to  satan  for  the  destruction  of 
the  flesh,  that  the  spirit  might  be  saved  in  the  day  of  the 
Lord  Jesus."  In  the  other  passage,  we  read  concerning 
the  same  individual:  "  Sufficient  to  such  a  man  is  this  pun- 
ishment, which  was  inflicted  of  many.  So  that  contra- 
wise  ye  ought  rather  to  forgive  him,  and  comfort  him,  lest 
perhaps  such  a  one  shouldbeswallowedup  with  overmuch 
sorrow.  Wherefore  I  beseech  ye  that  ye  would  confirm 
your  love  toward  him."  Here  we  see  that  this  off"ender 
was  fully,  sufficiently  punished,  and  then  forgiven  and 
comfoi'ted,  and  treated  as  if  he  had  not  sinned. 

This  must  suffice  in  answer  to  the  question.  What  is 
Forgiveness? 

"  Forgive  us,  as  we  forgive  others."  Our  own  for- 
giveness, or  the  appreciation  and  enjoyment  of  it,  depend 
on  the  state  of  our  feelings;  so  that  the  Savior  truly  says, 
"unless  ye  forgive  men  their  trespasses,  neither  will  your 
heavenly  Father  forgive  you."  Hence,  we  must  forgive 
others;  that  is,  indulge  in  no  vindictive,  revengeful  feel- 


276  SUBSTANCE    OF    SERMONS. 

ings;  but  be  kind  and  merciful.  Else,  we  can  not  receive 
and  enjoy  God's  forgiveness. 

We  can  not  see  the  sun  if  we  are  blind,  or  if  a  cloud 
intervenes.  So  we  can  not  enjoy  the  divine  love  and 
forgiveness,  if  our  hearts  are  wrong,  sinful,  unforgiving. 
A  stubborn,  ill-natured,  hating,  angry  child  is  not  in  a 
condition  to  appreciate  parental  kindness — unless  he  be- 
comes softened  to  it.  Thus,  God's  love  to  us  is  made  a 
motive  for  our  loving  others:  "If  God  so  loved  us,  we 
ought  also  to  love  one  another." 

Besides,  how  God  bea^-s  with  us,  and  our  sins!  Can 
not  we  bear  with  our  fellow  men,  and  their  faults — our- 
selves sinful  and  frail  too?-! 

How  essential,  then,  that  our  hearts  be  right  toward  all, 
in  order  to  pray  sincerely  and  effectually,  "Forgive  us 
our  trespasses  as  we  forgive  those  that  trespass  against 
us!"  For  unless  we  do  thus  forgive  others,  God  will  not 
forgive  us.  It  is  impossible,  in  the  nature  of  things,  that 
he  should. 

One  asked  once,  "How  often  shall  my  brother  sin 
against  me,  and  I  forgive  him?  till  seven  times?  Jesus 
saith  unto  him,  I  say  not  unto  thee,  until  seven  times:  but 
until  seventy  times  seven." 

What  mockery!  what  solemn  trifling!  what  impious  sin! 
what  shame  of  hypocrisy!  to  pray  thus,  and  yet  be  unfor- 
giving and  revengeful!  Do  we  not  utter  a  falsehood  sol- 
emnly to  God,  when  we  pray,  "  Father,  forgive  as  we 
FORGIVE,"  if  we  do  not  forgive?-!  Brethren!  may  we  be 
ready  to  forgive  others — harbor  no  revenge;  and  then  fer- 
vently pray,  "Forgive  us  our  sins!" 

We  have  a  sublime  and  heavenly  example  in  Jesus; 
who,  even  on  the  cross,  and  in  the  agonies  of  a  most 
dreadful  death,  inflicted  by  his  cruel  enemies,  prayed 
for  those  very  enemies  and  murderers, — "  Father,  forgive 
them;  for  they  know  not  what  they  do!" 

"Lead  us  not  into  Temptation!"  is  the  next  petition 
of  the  Lord's  Prayer  that  claims  ©ur  attention. 

The  word  used  here  means  "put  to  proof,  trial";  and 
thence  temptation.  The  word  may  be  used  in  a  good  sense, 
as  well  as  in  a  bad  sense.  Men  may  be  tempted  to  good  as 
well  as  to  evil.     Hence  we  read,  "God  tempted  Abraham." 


SUBSTANCE    OP    SERMONS.  277 

But  in  the  text,  we  understand  it  of  enticement  to  evil. 
" Lead  us  not  into  temptation";  that  is,  as  some  under- 
stand it,  deUver  us  not  over — give  us  not  up  to  the  con- 
troHng  power  of  temptation. 

Temptations  are  inward  and  outward — in  ourselves,  and 
from  others.  Of  temptation  that  springs  from  ourselves, 
read  thus  in  James  i.  13-15:  "  Let  no  man  say  when  he 
is  tempted,  I  am  tempted  of  God;  for  God  cannot  be 
tempted  with  evil,  neither  tempteth  he  any  man.  But  ev- 
ery man  is  tempted,  when  he  is  drawn  away  of  his  own 
lust,  and  enticed.  Then  when  lust  hath  conceived,  it 
brinofelh  forth  sin:  and  sin,  when  it  is  finished,  bringeth 
forth  death." 

It  is  not  a  personal  devil,  once  a  celestial  being,  that 
tempts  men,  as  partialists  do  vainly  talk;  but  "  every  man 
is  tempted,!  when  he  is  drawn  away  of  his  own  hist  and 
enticed," — "  lust"  here  signifying  desire  in  general,  or  im- 
proper and  irregular  desires,  and  not  the  specific  desire 
now  usually  denoted  by  that  word.  These  temptations 
are  from  within  ourselves,  and  strengthened  or  weakened 
according  as  our  will  is  good  or  evil;  so  that  we  can  not 
excuse  ourselves  for  sinning,  by  laying  the  blame  on  a 
cunning,  celestial  or  infernal,  but  superior  spirit.  No  man 
can  recognize  such  a  power,  [a  personal  but  invisible 
devil,]  in  the  temptations  that  he  encounters;  but  every 
man  can  trace  his  temptations  to  their  proper  source, 
either  in  himself,  or  in  men  or  circumstances. 

Whatever  tempts  may  be  called  satan,  devil,  adversary, 
whether  the  tempting  influence  be  from  within,  as  in  the 
case  of  Eve,  or  from  without  as  in  the  case  of  Adam.  So 
when  Peter  proposed  an  improper  thing  to  Jesus,  he  said, 
"  Get  thee  behind  me,  satan!"  It  is  said  of  Jesus  that 
"  he  was  tempted  in  all  points  as  we  are;'  and  his  tempter 
was  called  the  devil. 

Men  are  greatly,  most  powerfully  tempted  by  their 
passions,  when  outAvard  objects  are  presented  for  their 
gratification.  Among  the  strongest  of  these  are  the 
love  of  money,  the  love  of  poAver,  and  licentious  desires. 
How  fearfully  are  some  men,  I  may  say  most  men,  enticed 
away  from  the  paths  of  virtue,  by  one  or  another  of  these 
passions — good  in  themselves,  but  evil  when  in  excess  and 
yielded  to  in    violence  of  right.     Surely,   ambition,    and 


278  SUBSTANCE    OF    SERMONS. 

ill-gotten  wealth,  and  licentiousness,  can  be  accounted  for 
without  resorting  to  the  idea  of  any  personal,  infernal 
being,  called  the  devil! 

And  then,  what  a  contrast  between  the  moral  sense  and 
these  influences!  In  what  different  directions  would  they 
lead  men!  and  with  various,  almost  infinitely  various  de- 
grees of  power.  The  moral  sense  is  far  greater  in  some 
than  others;  and  so  also  the  strength  of  these  passions  or 
propensities.  Hence,  there  is  a  greater  or  less  degree  of 
real  virtue  in  different  persons  whose  character  or  actual 
conduct  appears  to  be  the  same.  The  man  who  is  virtuous 
in  spite  of  powerful  temptations,  who  struggles  with  the 
power  of  evil,  as  with  death,  deserves  more  credit  for  his 
uprightness,  than  the  man  who  is  easily  virtuous,  who  is 
not  at  all  or  but  little  tempted.  A  man  can  not  be  a  true 
hero,  except  by  encountering  strong  foes,  and  over- 
coming them. 

Besides  these  temptations  from  within,  from  ourselves, 
we  meet  with  temptations  from  without — evil  associates, 
or  pecuhar  circumstances,  seducing  to  evil.  How  many 
are  ruined  thus! — led  from  one  step  to  another  down  to 
perdition!  Hence  the  apostle  wisely  said,  "  Evil  commu- 
nications corrupt  good  manners."  But  I  need  not  specify 
or  name  in  detail  the  thousand  and  one  modes  in  which 
men  are  tempted  by  others.  Each  one  will  know  the 
manner  in  which  himself  is  particularly  tempted. 

At  first,  temptation  asks  only  a  little — ^just  once;  to  de- 
ceive, or  defraud,  or  drink,  etc.  It  never,  or  seldom,  at 
first,  proposes  palpable  crimes:  it  comes  to  that  by  degrees. 

And  then  the  power  of  temptation  increases  by  our 
yielding  to  it.  Each  time  a  man  yields,  he  is  less  able  to 
resist;  and  finally,  he  becomes  a  slave. 

On  the  other  hand,  what  moral  fower  is  gained,  by  first 
and  always  resisting!  "  Blessed  is  the  man  that  endureth 
temptation;"  that  is,  Avithout  yielding  to  it.  "  Resist  the 
devil,  and  he  will  flee  from  you!" 

We  should  consider  too,  the  high  enjoyment  of  the 
noble  consciousness  of  doing  right,  especially  in  spite  of 
powerful  temptations.  Who  Avould  not  envy  Moses  the 
possession  of  the  sublime  feelings  flowing  from  his  delib- 
erate determination  to  abide  with  his  own  despised  and 
enslaved  race,  in  face  of  all  the  seductions  and  blandish- 


SUBSTANCE     OF    SERMONS.  JTflf 

ments  of  the  court  of  one  of  the  mightiest  kings  of  earth? 
And  what  an  abiding  and  lofty  sense  of  happiness  must 
Joseph  have  enjoyed,  even  in  prison,  in  the  possession  of 
that  subhme  consciousness  of  having  done  right,  in  spite 
of  the  syren  voice  of  temptation,  addressed  to  the  strong- 
est and  most  universal  of  all  human  passions!  Jesus — 
Avho  "  was  tempted  in  all  points  as  we  are,  yet  without  sin" 
— affords  us  another  noble  example  of  this.  Think  you 
he  did  not  enjoy  the  most  exquisite  and  heavenly  satis- 
faction of  mind,  from  having  so  steadily  resisted  the 
temptation  to  become  the  temporal  prince  and  ruler  of  all 
the  kingdoms  of  the  earth,  and  to  possess  the  glory  of, 
them?  Here  is  an  abundant  reward  for  resisting  every 
temptation,  and  saying  to  every  enticement  to  evil,  "  Get 
thee  hence,  satan!!" 

Besides,  how  we  respect,  and  honor,  and  trust  a  man 
whom  we  know  able  to  resist  all  temptation/  Brethren,  may 
we  be  so  respected,  honored,  and  trusted! 

So,  how  little  do  we  respect  the  man,  however  well  mean- 
ing, who  can  not  resist  temptation!  How  little  confidence 
do  we  repose  in  that  man!  Brethren,  may  we  be  no 
such  men! 

How  important  is  this  subject  to  the  young!  May  they 
ponder  it  well,  and  see  to  it  that  they  yield  not  to  the  first 
temptation — that  they  take  not  the  first  step  towards  vi- 
cious indulgence,  intemperance,  dishonesty,  libertinism,  etc! 

Finally,  let  us  each  most  fervently  pray,  "  Lead  us  not 
into  temptation!" — and  gain  divine  power  to  resist! 


FALSE  CHARGES  AGAINST  UNIVERSALISM. 

Acts  xxiv.  13. — "Neither  cau  they  prove  the  things  whereof  they 
now  accuse  me." 

These  are  the  words  of  the  Apostle  Paul,  in  his  defence 
before  Felix  the  Governor,  when  accused  of  various  mis- 
demeanors, by  his  enemies,  the  Jews.  They  are  selected 
for  the  present  occasion,  as  an  appropriate  text  from  which 
to  deliver  a  discourse  in  relation  to  the  common  charges 


280  SUBSTANCE    OF    SERMONS. 

against  Universalism  and  its  advocates.  We  say,  "Neith' 
er  can  they  prove  the  things  whereof  they  now  accuse  us." 

It  is  common — too  common — for  all  opposing  parties, 
political,  social,  or  religious,  to  misrepresent  each  other's 
views  and  practices; — sometimes  intentionally;  sometimes 
not.  More  especially,  the  many  slander  the  few — those 
whose  sentiments  are  not  generally  known  and  understood, 
or  looked  upon  as  innovations.  Thus  an  impression 
ao'ainst  such  sentiments  is  made  upon  narrow  minds — those 
who  esteem  every  thing  new  to  them,  to  be  untrue,  neces- 
sarily. We  and  our  Faith  suffer  in  this  manner,  more 
than  from  any  other  cause. 

I  propose,  therefore,  to  notice  in  detail  some  of  the  false 
charges  against  us,  and  misrepresentations  of  our  doc- 
trines; of  course,  for  the  benefit  of  those  who  are  not  fa- 
miliar with  our  peculiar  views.  Let  the  people  "come 
and  see,"  hear  for  themselves;  and  not  trust  to  common 
rumor — hearsay,  especially  of  our  enemies,  for  those  who 
commonly  oppose  Universalism  never  represent  our  views 
as  we  hold  them.  Hence  the  necessity  of  occasionally  de- 
livering a  discourse  like  the  present. 

1 .  They  bring  the  broad  charge  against  us,  that  we  are 
Infidels,  and  that  Universalism  is  Infidelity. 

In  the  first  place,  let  us  enquire.  What  is  meant  by  the 
term,  Infidel?  for  that  word  is  often  used  in  a  loose,  indefi- 
nite, improper  sense.  Is  it  meant  that  Ave  are  Atheists? 
Nobody  would  be  so  bold  as  to  affirm  so  palpable  a 
falsehood. 

The  proper  and  usual  meaning  of  Infidel  is,  a  Deist — 
an  unbeliever,  or  rather  a  disbeliever  in  the  Scriptures  as 
a  Divine  revelation,  and  in  Jesus  Christ  as  the  Divinely 
commissioned  Savior. 

Well,  are  we  Infidels,  in  this  sense?  I  hardly  need  say, 
No;  for  the  system  of  Universalism  necessarily  embraces 
faith  in  the  Word  of  God,  in  Jesus  as  the  Messiah,  and  in 
the  future  immortal  Life.  This  faith  is  absolutely  essen- 
tial to  the  system.  So,  then,  in  no  proper  sense  are  we 
Infidels — and  Universalism  is  not  Infidelity. 

But  in  one  sense,  we  are  Infidels;  but  only  in  such  a 
sense  as  the  Savior  and  the  Apostles  were  Infidels.  We 
do  disbelieve  some  things  that  Partialists  believe,  and  re- 
ject their  irilerpr elation  of  some  portions   of    the    Bible. 


8UB8TANCE    OF    SERMONS.  281 

Therefore  they  call  us  Infidels.  What  miserable  presump- 
tion and  arrogance !— as  if  a  different  system  from  theirs 
must  necessarily  be  Infidelity,  and  justify  them  in  using  so 
opprobrious  an  epithet. 

Suppose  we  return  the  compliment,  as  we  may  do,  and 
say,  They  are  Infidels.  They  do  not  believe  what  we  do; 
they  reject  the  great,  central,  most  sublime  doctrine  of 
the  Bible,  to  wit:  that  Jesus  Christ  is  "the  Savior  of  the 
world" — that  all  men  shall  finally  be  purified,  be  made 
righteous,  reconciled  to  God,  and  saved.  Is  not  a  denial 
of  this  InfideUty? 

2.  We  are  charged  with  denying  the  Divinitif  of  the  Son 
of  God. 

We  do  not  deny  his  divinity;  but  his  deity.  It  is  true 
that  we  do  not  believe  that  the  Son  of  God  is  God;  but 
we  beheve  in  the  divinity  of  his  mission,  the  divinity  of 
his  doctrines,  his  Gospel — that  he  was  a  divinely  commis- 
sioned Messiah,  anointed  with  the  Holy  Spirit,  to  be  King, 
Judge,  and  Savior  of  all  men.  In  the  language  of  a  sa- 
cred writer,  we  say,  "To  us  there  is  one  God" — not  a 
trinity  of  persons,  "Father,  Son,  and  Holy  Spirit,"  form- 
ing the  Godhead — but,  "to  us  there  is  one  God,  the  Fath- 
er," whom,  and  whom  only,  Ave  are  required  to  religiously 
"worship";  for  so  the  Son  of  God  himself  taught  the  Sa- 
maritan woman. 

3.  In  the  next  place,  our  enemies  say  we  deny  the 
Atonement. 

"They  cannot  prove  this  thing";  for  it  is  not  true.  We 
do  most  fully  and  earnestly  believe  in  the  Atonement,  as 
that  doctrine  is  presented  to  us  in  the  Scriptures.  We  be- 
lieve this  universal  atonement — reconciliation,  will  be  fi- 
nally, fully  effected.  This,  the  partialists  do  not  believe; 
and  they,  therefore,  and  not  we,  deny  the  true  doctrine  of 
atonement — and  yet  they  have  the  impudent  hardihood  to 
charge  such  a  denial  upon  us! 

True;  we  do  deny  that  Jesus  died  to  gain  the  favor  of 
God  for  us,  to  placate  his  wrath,  to  turn  away  deserved 
punishment  from  us;  or  to  suffer  in  our  stead.  For  in  the 
first  place,  God  always  loved  his  creatures:  there  was  no 
necessity  for  gainmg  his  love.  (2.)  If  God  really  hated 
us,  Jesus  could  not  remove  that  hatred;  for  hoAv  could 
any  influence  or  act  change  the  Immutable  Jehovah?    (3.) 


282  SUBSTANCE    OF    SERMONS. 

If,  as  partialists  say,  sin  is  infinite,  and  an  infinite  penalty- 
is  annexed  to  it,  no  power — not  even  God — could  set  it 
aside:  it  Avould  be  openly  opposing  one  infinite  thing  to 
another  equally  infinite  thing.  Nothing  woxxld  be  gained 
by  such  a  sacrifice,  for  such  an  object.  (4.)  If  we  deserve 
a  certain  amount  of  punishment;  we  ought  to  endure  it  for 
ourselves;  and  not  another  for  us.  Why  should  we  be  de- 
livered from  a  just  and  merited  chastisement?  If  the 
punishment  were  cruel  or  unjust,  there  would  be  some 
propriety  in  enabling  us  to  escape  it.  But  who  will  ven- 
ture to  call  the  penalty  of  God's  law,  cruel  or  unjust? 
What  do  we  think  of  the  man  who  assists  a  condemned 
criminal  to  escape  from  the  hands  of  the  oflficer  of  justice? 
and  will  the  Son  of  God  be  guilty  of  such  an  act?  Uni- 
versalists  cannot  believe  that  Jesus  would  do  an  illegal,  a 
wicked  thing.  (5.)  The  scriptures  teach  no  such  doctrines; 
but  the  contrary.  Are  we  not  right,  therefore,  in  rejecting 
sentiments  so  false  and  unscriptural?  and  are  not  they  slan- 
derers who  charge  us  with  denying  the  Atonement? 

4.  They  say,  we  disbelieve  in  a  change  of  lieart — con- 
version— regeneration;  the  new  birth.     Let  us  see. 

If  they  mean  by  these  phrases,  a  change  of  opinions — 
a  reformation  of  life  and  manners,  a  "ceasing  to  do  evil, 
and  a  learning  to  do  well,"  possessing  faith  in  Christ,  and 
a  hope  of  immortal  life,  we  do  not  reject  conversion,  the 
new  birth,  etc.  But  if  they  mean  such  a  radical  change 
of  heart  or  nature,  supernaturally  and  mysteriously  effect- 
ed, as  they  generally  pretend,  that  they  are  not  liable  to 
sin,  and  do  not  sin,  Ave  do  deny  the  truth  of  the  doctrine; 
for  the  simple  and  most  conclusive  reason,  that  we  never 
saw,  heard  nor  read  of,  such  a  man  in  this  Avorld,  a  man 
who  was  not  liable  to  the  influences  of  temptation,  and 
who  never  sinned.  This  one  fact  is  enough  to  demon- 
strate the  unsoundness  of  the  doctrine  as  thus  expressed. 

But  we  heartily  believe  all  the  Scriptures  say  on  this 
subject.  We  hold  most  firmly  to  the  doctrine  of  regen- 
eration, the  new  birth,  etc.,  as  taught  in  the  Divine  Word. 
We  teach  that  "we  must  be  born  again"  that  is,  from 
above,  as  the  Greek  word  there  means,  in  order  to  see,  to 
enjoy  the  kingdom  of  God,  the  spiritual  kingdom  estab- 
lished among  men  by  the  Messiah,  "consisting  of  right- 
eousness, and  peace,  and  joy  in  the  Holy  Spirit." 


SUBSTANCE    OF    SERMONS.  81$ 

Let  US  see  how  the  Bible  defines  the  new  birth.  1  John 
V.  1.  Whosoever  heJieveth  that  Jesus  is  the  Christ,  is  born 
of  God,  ["from  above,"]  and  every  one  that  loveth  him 
that  betjat,  loveth  him  also  that  is  dei/otteu  of  him."  Again; 
see  1  John  iv.  7:  "Loveisoi  God;  and  every  one  that /ouc/A 
is  born  of  God,  and  knoweth  God."  Then  also,  1  John  ii. 
29:  "Every  one  that  duet/i  riyliteousness  is  born  of  him," 
[Christ.]  Here  we  see  what  is  required  as  the  new  birth, 
Faith,  Love,  (to  God  and  man,)  and  Righteousness. 
Hence  Christian  believers  are  called,  in  a  special  sense, 
"sons  of  God."  This  is  effected,  as  the  sacred  writers  in- 
form us,  by  "the  Truth,"  the  "word  of  the  Truth,"  the 
Gospel,  "the  Spirit;"  that  is,  the  divine  energy  or  power 
in  the  Truth. 

All  this  we  believe;  and  consequently  they  wickedly 
slander  us,  who  charge  us  ^Tith  rejecting  the  doctrine  of 
regeneration,  etc.  Moreover,  we  most  earnestly  believe 
that  all  men  s\\a[\  finally  be  born  of  God,  regenerated,  radi- 
cally changed;  so  as  to  sin  and  suffer  no  more.  This  the 
Word  of  God  teaches;  and  this,  all  partialists  deny. 
Therefore  they  are  the  ones,  not  we,  who  reject  the  new 
birth,  regeneration,  etc.  They  have  not  a  tithe  of  the 
faith  in  that  sublime  doctrine,  that  we  have.  Yet  they 
impudently  call  us  infidels,  and  themselves  Christian  be- 
lievers! It  is  like  the  old  Pharisees  accusing  the  Savior 
of  "having  a  devil"!  But  we  pass  on  to  another  thing 
"whereof  they  accuse  us." 

5.  Our  enemies  say  we  do  not  believe  in  human 
depravity. 

The  charge  is  false,  for  we  do  believe  that  men  are  de- 
praved, sinful.  It  would  be  folly  to  deny  so  palpable  a 
fact. 

If  they  mean,  however,  what  they  generally  profess  to 
believe  in  themselves — total  depravity,  we  confess  we  have 
no  faith  in  the  doctrine;  for  the  very  sensible  and  conclu- 
sive reason  that  toe  know  it  to  be  false.  For,  in  the  first 
place,  if  all  unconverted  men  were  totally  depraved,  there 
would  be  no  difference  among  them;  all  would  be  precise- 
ly alike.  All  sinners  are  not  alike;  and  consequently  not 
totally,  entirely,  perfectly  depraved.  (2.)  If  all  men,  in 
an  unconverted  state,  are  totally  depraved,  they  are  only 
a  mass  of  depravity;  and  consequently  it  is  only  folly  to 


284  STJBSTANCE   OF    SERMONS. 

talk  of  "converting,"  "purifying,"  and  cleansing  them. 
The  depravity  being  "washed  away,"  nothing  would  be 
left!  (3.)  If  sinners  in  "a  state  of  nature"  are  totally 
depraved,  they  are  as  bad  as  they  can  be,  they  cannot 
"wax  worse  and  worse" — they  are  as  bad  as  the  orthodox 
devil — they  are  themselves  perfect  incarnate  devils!! 
Now  we  know  such  a  sentiment  to  be  a  lie — a  slander  on 
human  nature;  and  therefore  we  know  the  doctrine  of  to- 
tal DEPRAVITY  is  false. 

We  believe  in  human  depravity,  however;  and  one  of 
the  plainest  evidences  of  the  fact  that  men  are  depraved, 
is  found  in  the  monstrous  character  of  the  unholy  and 
horrible  dogmas  of  Partialism;  a  malevolent,  partial  God; 
an  omnipresent,  almost  almighty  devil;  total  and  immortal 
depravity,  and  an  endless  hell! 

6.  They  charge  us  with  making  sin  a  trivial  affair,  and 
denying  its  puni^ihrnent. 

We  plead,  "Not  guilty";  and  we  crave  the  reader's  at- 
tention to  our  brief  defence.  We  do  tiot  consider  sin  a  tri- 
fling matter;  for  it  is  the  cause  of  a  vast  amount  of  wretch- 
edness in  the  world.  We  do  indeed  deny  that  sin  is  inji- 
nite;  for  in  that  case,  ( 1 )  all  sins  would  be  alike  in  turpi- 
tude— stealing  an  apple  and  murdering  one's  mother!  (2) 
No  power  in  the  universe  could  remove  the  guilt  of  an 
infinite  sin;  and,  (3)  no  one  but  an  infinite  being — a  god 
— could  commit  an  infinite  sin.  Still,  we  believe  that 
sin  is  a  great  evil,  a  great  curse — absolutely  speaking. 
Guilt  is  graduated  according  to  man's  light,  knowledge, 
and  ability.  Consequently,  though  sin  is  not  infinite, 
neither  is  it  a  trivial  affair.  The  orthodox  believe  too 
much,  in  this  respect.  They  have  more  faith  in  sin  and 
its  perpetuity,  than  in  the  regenerating  grace  of  Almighty 
God. 

As  to  not  denying  the  proper  punishment  of  sinners,  a 
simple  and  direct  denial  of  the  charge  ought  to  be  suffi- 
cient. We  believe  that  no  man  escapes  deserved  punish- 
ment. In  this  respect,  we  have  more  faith  than  those 
who  falsely  accuse  us. 

We  sincerely  believe,  and  earnestly  teach,  all  that  the 
Bible,  observation,  experience,  and  history  affirm,  with 
regard  to  the  certainty  of  the  punishment  of  all  sinners. 
Moreover,  we  belieA'e  that  punishment  is  just,   merciful. 


SUBSTANCE    OF    SERMONS.  286 

remedial.  This,  partialists  deny;  and  consequently  their 
views  of  punishment  are  unsound  and  imscriptural. 

7.  Universalism  is  charged  with  being  merciless,  unfor- 
giving,  knowing  oi  no  pardon. 

This  charge  grows  out  of  our  doctrine  of  the  certainty 
of  punishment,  under  the  divine  government.  But  is  the 
infliction  of  deserved  and  just  punishment  an  unmerciful 
act?  especially  when  punishment  is  designed  to  be  reme- 
dial, useful.  Is  the  earthly  father  to  be  called  merciless, 
Avho  properly  chastises  his  disobedient  child?  There  is 
often  more  real  mercy  in  punishing,  than  in  forbearing  to 
punish.  Improper,  unjust,  vindictive  punishments  are 
merciless;  so  that,  if  any  religious  system  under  heaven  is 
to  be  called  merciless,  it  is  partialism,  with  its  endless, 
remediless,  useless  hell-horrors! 

Divine  mercy  has  compassion  on  the  sinful  and  suffer- 
ing, and  elevates  them  to  a  state  of  holiness  and  happi- 
ness. Universalism  teaches  that  all  sinners  will  finally  ex- 
perience God's  merciful  favor.  Consequently,  those  slan- 
der our  system,  who  declare  that  it  knows  no  mercy. 

As  to  forgiveness  or  pardon,  we  heartily  believe  all  that 
the  Bible  teaches  on  that  subject.  We  believe  in  the  for- 
giveness of  sins,  although  not  in  the  remission  of  just  and 
desex'ved  punishment.  And  it  is  the  height  of  impudence 
on  the  part  of  our  opposers,  to  charge  us  with  denying  all 
forgiveness  or  pardon,  because  we  disagree  with  them  as 
to  the  nature  of  it.  The  Calvinist  might  as  well  charge 
the  Arminian  with  not  believina:  in  a  God,  because  not  be- 
lievmg  that  God  has  unconditionally  reprobated  some  men 
and  angels  to  everlasting  death!  But  this  is  the  perpetu- 
al fallacy  of  partialists,  when  speaking  against  Universal- 
ists: — they  charge  us  with  denying  doctrines  revealed  in 
scripture,  merely  because  not  holding  them  precisely  as 
they  do.     This  is  neither  fair,  honorable,  nor  honest. 

8.  We  are  accused  of  denying  the  existence  of  Helh 
This  is  simply  false.     We  do  beheve  in  all  the  hell,  in 

every  hell  mentioned  in  Scripture; — the  hell  where  Da- 
vid was,  the  hell  into  which  Jonah  Avas  sent,  the  hell  in 
which  Jesus  the  Son  of  God  was,  the  hell  which  the  Jews 
were  not  to  escape;  in  a  word,  we  believe  all  the  Bible 
says  of  the  various  hells  in  which  men  suffer,  or  do  not 
suffer. 


286  SUBSTANCE    OF    SERMONS. 

True,  we  do  deny  the  eternity  of  hell  and  its  torments; 
but  the  Word  of  God  never  speaks  of  an  endless  hell — 
never!  And  are  we  to  be  denounced,  and  consigned  to 
eternal  perdition,  because  we  do  not  agree  Avith  our  oppo- 
sers  as  to  the  meaning  of  this  word?  We  believe  in  a  hell, 
in  several  hells;  but  not  in  their  hell.  Are  we  therefore 
to  be  charged  with  believincr  in  no  hell?  Unitarians  do 
not  believe  in  the  tri-personality  of  the  God-head:  would 
Trinitarians  be  justified  in  accusing  them  of  believing  in 
no  God?  Every  one  of  these  charges  against  us  is  based 
upon  the  impudent  assumption  of  infallibility  in  doctrinal 
teaching  and  the  interpretation  of  Scripture,  on  the  part 
of  those  who  thus  falsely  accuse  us.  Orthodox  protestant- 
dom,  although  it  denounces  the  Romish  doctrine  and  claim 
of  infallibility,  yet  does  itself  teach  and  denounce  as  dog- 
matically as  Rome  herself! 

9.  It  is  said  that  we  deny,  disbelieve,  and  reject  the 
Bible  threatnings. 

In  reply,  we  need  only  to  say.  The  charge  is  unfounded 
in  fact.  We  beheve  in  all  the  threatnings  recorded  in  the 
Bible,  and  more,  we  believe  they  were  inflicted;  a  fact 
which  Partialists  deny.  For  one  example,  to  name  no 
more,  Universalists  believe  that  when  God  said  to  Adam, 
"In  the  day  thou  eatest  thereof,  thou  shalt  surely  die," 
he  spoke  the  truth,  and  that  Adam  did  die  on  the  day  of 
transgression.  Now  do  partialists  generally  believe  that 
this  divine  threatning  was  fulfilled  according  to  God's  word? 
No.  They  generally  believe  and  teach  that  our  first  pa- 
rents escaped  the  death  denounced  upon  them,  and  thus 
virtually  assert  that  the  serpent  told  the  truth,  when  he 
said,  "Ye  shall  not  surely  die!"  And  these  are  the  peo- 
ple— may  heaven  forgive  their  wickedness  and  inconsis- 
tency!— who  charge  Universalists  with  denying  the  Bible 
threatnings! 

10.  Our  opposers  say  we  deny  the  existence  of  the  Devil. 

If  they  mean  the  devil  mentioned  in  Scripture,  we  do 
not  deny  his  existence.  Indeed,  we  believe  in  many  dev- 
ils, as  revealed  in  the  Bible;  whether  principles,  powers, 
or  persons;  for  devil,  or  diabolos  and  satan,  signifying  an 
adversary,  or  false  accuser,  or  evil  influence,  etc.,  are  of- 
ten used  to  denote  things  that  bring  evil  upon  man,  and 
persons  that  do  wrong  or  oppose  right  and  truth. 


SUBSTANCE    OF    SERMONS.  287 

It  is  true,  however,  that  "we  do  not  believe  in  a  being, 
once  pure  and  holy  in  the  realms  of  glory,  who  sinned 
there,  unterapted,  excited  a  rebellion  of  other  pure  celes- 
tials against  the  Almighty,  was  defeated  and  conquered 
in  the  wars  that  were  waged  on  the  heavenly  plains  of  pu- 
rity and  bliss,  and  was  thrust  down  to  the  bottomless  abyss 
of  hell,  and  bound  there  Avith  everlasting  chains,  but  is 
yet  free  to  range  at  will  all  over  the  world,  omnipresent 
to  seduce  the  ott'spring  of  his  Omnipotent  Conqueror,  and, 
in  spite  of  all  the  efforts  of  the  all-Avise,  all-merciful,  and 
all-powerful  Father,  able  to  drag  them  down  to  the  infer- 
nal regions  of  everlasting  woe,  where  he  will  reign,  su- 
preme and  alone,  over  millions  of  God's  intelligent  and 
moral  children,  throughout  the  ages  of  the  eternity  of  the 
existence  and  throne  of  Jehovah  himself!  In  such  a  devil, 
create  or  increate,  we  confess  we  do  not  believe. 

Instead  of  feeling  ourselves  blameworthy,  on  account  of 
our  want  of  faith  in  such  a  devil,  we  charge  the  orthodox 
with  believing  too  much  in  him;  for  they  believe,  not  only 
all  the  impious  nonsense  exhibited  in  the  last  paragraph, 
but  that  this  fallen  spirit  is  immortal.  Whereas  the  Word 
of  God  positively  declares  that  the  power  or  principle,  (or 
person,  or  being,  if  you  please,)  called  by  emphasis,  the 
devil,  shall  be  destroyed,  Heb.  ii.  14,  15;  and  not  only  the 
devil,  but  his  works.  This  is  believed  by  no  partialist. 
Consequently,  those  who  charge  us  with  denying  the  ex- 
istence of  the  devil,  do  themselves  believe  more  than  the 
Bible  teaches,  and  what  is  untrue,  while  they  do  not  be- 
lieve the  truth  which  the  Bible  does  reveal. 

11.  It  is  often  asserted  that  Universalism  is  too  old  to 
be  true,  and  that  it  is  the  devil's  doctrine. 

Our  enemies  tell  us  that  the  serpent,  in  which  they  say 
the  spiritual,  fallen  celestial  devil  dwelt,  preached  Univer- 
salism to  our  first  mother,  when  he  said,  "Thou  shalt  not 
surely  die."  But  is  this  our  doctrine?  Do  we  not  be- 
lieve that  Adam  and  Eve  died  "on  the  day"  they  sinned, 
as  their  Creator  forewarned  them?  We  do  most  assured- 
ly believe  God  uttered  the  truth,  and  that  the  serpent  lied. 

But  do  those  who  thus  accuse  us  believe  that  our  first 
parents  did  die  on  the  day  of  their  transgression,  as  the 
Almighty  solemnly  assured  them  they  would?  No; — for 
they  say  the  death  was  temporal,  spiritual,  and  eternal, 


288  SUBSTANCE    OF    SERMONS. 

and  that  those  first  sinners  did  not  suflFer  that  death  on 
the  day  of  transgression,  and  that  they  will  never  suffer 
eternal  death.  Then  they  virtually  charge  God  with  ly- 
ing, when  he  said  to  Adam,  "In  the  day  thou  eatest  there- 
of thou  shall  surely  die!"  They  ought  to  blush  for  very 
shame,  or  hide  themselves  from  the  face  of  honest  men, 
after  bringing  so  slanderous  a  charge  against  us  and  our 
Faith. 

Universalism  is  indeed  an  old  doctrine,  although  not 
too  old  to  be  true.  The  faith  in  which  we  rejoice  was 
preached  in  the  garden  of  Eden;  not  in  all  its  fulness  and 
clearness  indeed,  yet  more  plainly  seen  by  us  now  proba- 
bly, in  the  light  of  additional  revelations,  than  by  our  first 
parents.  It  was  not  promulgated  by  the  serpent,  as  false 
accusers  assert,  but  by  the  Creator  of  heaven,  and  earth, 
and  man, — in  these  words,  full  of  hope,  and  meaning  more 
than  they  express:  "The  seed  of  the  woman  shcdl  bruise  the 
serpent's  head;" — a  heavenly,  divine  promise  that  directs 
the  eye  of  faith  to  the  period  of  the  destruction  of  all  evil, 
of  sin,  and  of  all  evil  influences. 

12.  Then  we  are  gravely  told,  perhaps  in  the  next 
breath,  that  Universalism  is  too  new  to  be  true,  that  it  is 
of  modern  oriyin.  Indeed!  Then  certainly  it  is  not  so  old 
as  they  say,  and  was  not  preached  in  Eden  by  the  devil 
in  whom  our  accusers  believe!  Let  them  fix  the  charge, 
let  them  settle  it  in  their  own  minds,  whether  our  doctrine 
is  too  old  or  too  youny,  and  then  we  will  answer  them.  We 
cannot  well  manage  objections  or  charges  that  contradict 
and  stultify  each  other! 

If  they  insist,  however,  in  spite  of  the  ridiculous  atti- 
tude they  thus  assume,  that  the  charge  is  and  shall  be,  that 
Universalism  is  of  modern  origin,  then  we  say,  most  em- 
phatically, the  accusation  is  false.  For  we  can  trace  the 
doctrine  back  to  the  time  when  men  were  emerging  from 
the  overshadowing  darkness  of  Romanism,  and  then  pass- 
ing beyond  the  night  of  the  ages  in  which  Rome  reigned, 
one  and  supreme,  over  the  minds  and  consciences  of  men, 
we  discover  it  in  the  writings  of  some  of  the  earliest  Chris- 
tian fathers;  then  in  the  writings  of  apostles  and  evangel- 
ists; in  the  words  of  Jesus;  and  then,  farther  back,  in  the 
communications  of  the  holy  men  of  old  who  spake  as  they 
were  moved   by  the   Holy  Spirit;  then,  in  the  promise 


SUBSTANCE    OF    SERMONS.  289 

which  God  made  to  the  patriarchs,  confirmed  by  an  oath; 
and  finally,  in  the  first  great  promise  which  the  Father  of 
all  made  to  our  first  parents  in  paradise. 

No;  Universalism  is  wA  too  new  to  be  tnie,  is  not  ol 
modern  origin,  it  is  as  old  as  the  apostles  and  the  Savior, 
the  ancient  prophets  and  patriarchs,  and  God's  earliest 
revelation  to  sinful  man. 

13.  We  are  sometimes  charged  with  elevating  human 
reason  above  lite  Bible. 

This  allegation  is  unfounded  in  fact;  that  is,  the  charge 
is  simply  false.  True,  we  reverence  human  reason, 
as  God's  great  gift  to  man.  We  would  use  it  in  religion, 
as  in  other  matters;  but  always  in  perfect  submissioji  to  the 
Word  of  God. 

God  speaks  to  us  as  reasonable  and  reasoning  beings, 
and  we  are  to  exercise  the  reason  he  has  kindly  bestowed 
upon  us,  in  understanding  the  words  of  his  revelation.  If 
not,  if  we  are  not  to  reason  in  the  interpretation  and  un- 
derstanding of  the  Bible,  it  might  as  Avell  have  been  given 
to  brutes — to  dogs,  apes,  owls,  or  bats!  Only  let  us  know 
what  God  reveals,  and  our  reason  is  submissively  silent. 

But  pray  do  not  a'ccuse  us  of  setting  human  reason 
above  the  Word  of  God,  merely  because  Ave  refuse  to  ac- 
cept your  irrational,  absurd,  contradictory,  monstrous,  im- 
pious dogmas,  which  you  choose  to  affirm  are  taught  in 
the  Bible!  We  beg  you  to  remember,  that  setting  our 
reason  against  your  notions  of  the  Bible,  and  elevatino-  it 
above  your  wwreason,  is  not  elevating  it  above  the  Word 
of  God!! 

14.  It  is  said  that  even  if  Universalism  is  not  itself  Infi- 
delity, it  leads  to  Scepticism,  and  that  our  preaching  makes 
Sceptics  and  Injidels. 

This  is  a  false  accusation;  as  is  evident  from  these  two 
facts:  1.  That  Infidelity  abounds  most  where  Universal- 
ism is  least  or  not  at  all  known,  and  2,  That  Universalism 
has  saved  many  persons  from  Infidelity  of  various  foims. 

It  is  true  that  some  Universalists  have  become  Infidels; 
but  this  no  more  proves  that  Universalism  leads  to  Infidel- 
ity, than  the  fact  that  Judas  became  a  traitor,  proves  that 
Christianity  leads  to  treachery  and  treason. 

Some  men  seem  constitutionally  predisposed  to  scepti- 
cism; for  Infidelity  is  much  oftener  the  result  of  a  morbid 
25 


290  SUBSTANCE   OF   SERMONS. 

state  of  mind  and  feeling,  than  of  any  exercise  of  tlie  in- 
tellect; but  the  great  mass  of  sceptics  and  confirmed  Infi- 
dels are  driven  to  the  darkness  of  doubt  and  unbelief  by 
absurdities  and  follies  of  the  dominant  religions  of  the 
world  that  claim,  falsely  claim,  to  be  Christianity.  Conse- 
quently thousands  of  this  class  of  doubters  and  unbeliev- 
ers are  led  to  embrace  Christianity,  in  mind  and  heart  and 
life,  when  presented  to  them  as  a  reasonable  religion,  wor- 
thy of  a  God  of  infinite  perfections.  It  is  for  this  reason, 
that  Universalism,  instead  of  having  a  tendency  to  make 
men  Infidels,  often  leads  them  to  a  strong  faith  in  the  gos- 
pel of  grace  and  salvation. 

15.  Universalists  are  often  accused  of  being  wiched  peo- 
ple, havbig  no  religion,  and  that  their  doctrine  has  an  evil 
and  licentious  tendency. 

Of  course  some  wicked  persons  profess  to  be  Universa- 
lists, and  are  irreligious;  but  this  is  the  exception  and  not 
the  rule. 

Two  or  three  facts  will  demonstrate  that  we  "are  not 
sinners  above  all  the  people  that  dwell  in"  Christendom, 
and  show  our  accusers  that  they  ought  to  blush  for  shame 
when  they  bring  such  a  charge  against  us  and  our  Faith: 
1.  The  worst  people  in  Christendom,  the  most  depraved 
and  ignorant,  never  heard  of  Universalism;  2.  Some,  we 
may  say  the  vast  majority  of  the  basest  and  vilest  of  men, 
have  believed  in  the  very  doctrines  advocated  by  our  ac- 
cusers; as  a  personal  devil,  a  post  mortem  hell,  and  end- 
less toi'ments;  3.  Exceedingly  few  Universalists  are  found 
in  any  penitentiary,  almost  none  compared  with  the  Par- 
tialists  found  there;  4.  Hardly  one,  if  even  one  Universal- 
ist  has  ever  been  hung  for  the  commission  of  any  capital 
crime;  5.  Some  of  the  most  moral  communities  in  our 
republic  are  those  where  Universalism  is  most  prevalent 
or  influential;  6.  Hardly  any,  if  any  Universalist  ministers 
have  ever  been  convicted  of  the  vices  and  crimes  so  com- 
mon among  the  clergy  followed  by  those  who  call  Uni- 
versalists wicked  and  irreligious! 

Gentlemen! — pray  "take  the  beam  out  of  your  own  eye, 
before  you  seek  to  take  the  mote  out  of  your  brother's  eye." 
16.  Universalists  are  accused  of  having  no  faith  in  heart' 
felt,  experimental  religion. 

A  simple  denial  ought  to  suffice  here.     We  do  most 


SUBSTANCE   OF    SERMONS.  '291 

sincerely  believe  in  the  religion  inculcated  by  the  Gospel, 
— the  religion  that  embraces  faith  in  the  God  of  love  and 
Father  of  all,  and  in  Jesus  as  the  Savior  of  the  world; 
love  toward  God  and  man;  the  hope  of  a  blessed  immoi-- 
tahty  to  come;  peace,  that  the  world  can  neither  give  nor 
take  away;  and  the  joy  that  is  unspeakable  and  full  of  glo- 
ry. We  hold  it  to  be  heartfelt,  experimental;  however 
far  short  some  of  us  may  come  of  possessing  its  life-giving 
power  and  its  highest  enjoyments. 

Although  Universalists  ought  to  pray  and  labor  to  be 
more  religious,  yet  our  enemies  most  wickedly  slander  us 
Avhen  they  accuse  us  of  denying  experimental  religion. 
With  regard  to  our  life  and  spiritual  enjoyment,  we  may 
say  before  God,  Guilty;  but  to  men  who  falsely  accuse  us, 
we  say  most  emphatically.  Not  guilty!  In  the  presence  of 
the  most  High,  we  feel  abased  for  the  low  state  of  our 
divine  Ufe;  but  to  our  libelers  we  say,  "The  Lord  re- 
buke you!" 

17.  Universalists  are  often  charged  with  o^jposing  revi- 
vals of  religlo)i. 

The  charge  is  unfounded  in  fact,  is  contrary  to  fact.  I 
never  knew  a  real  Universalist  to  oppose  genuine  Christian 
revivals — never  one!  We  are  always  in  favor  of  such  re- 
vivals, and  aim  to  promote  them.  Our  prayer  is,  and  ev- 
er has  been,  "0  Lord!  revive  thy  work,"  in  bringing  men 
to  the  belief  and  practice  of  Christian  truth.  Our  sincerest 
desires  are  that  our  fellow  men  may  be  brought  to  love 
God  supremely,  their  neighbors  as  themselves,  to  obey  the 
requirements  of  the  Gospel,  and  to  experience  the  highest 
spiritual  enjoyments  afforded  by  Christian  faith  and  hope. 

As  to  those  whirlwinds  of  passion  and  excitement,  that 
drive  men  to  despair,  madness,  and  suicide,  and  are  some- 
times denominated  revivals,  tee  do  oppose  them!  Heaven 
grant  we  may  ever  oppose  them!  And  what  good  man, 
Avho  sees  the  effects  of  these  excitements,  and  knows  the 
moral  character  of  many  of  the  leaders  in  these  so-called 
revivals,  will  not  oppose  them,  and  pray  God  for  strength 
to  oppose  them  successfully? 

"0  Lord!  revive  thy  work!"  and  may  these  spurious  re- 
vivals— revivals  of  fanaticism  and  bigotry,  fear  and  melan- 
choly, despair  and  madness,  soon  come  to  an  end,  and 
cease  to  curse  and  cnish  hiiman  souls! 


292  SUBSTANCE    OF     SERMONS. 

18.  Finally, — not  to  name  any  more  of  the  false  charges 
of  Universalism,  we  are  accused  of  making  war  on  other  rc- 
liffionisls,  on  all  the  sects  of  niuiliform  and  many-colored 
parlialism. 

True,  all  true;  that  is,  in  the  sense  of  contending  against 
their  religious  (or  irrehgious)  dogmas.  We  believe  par- 
tialism,  in  all  its  forms,  Romish  or  Protestant,  to  be  unwor- 
thy of  God,  unfounded  in  Scripture,  contrary  to  the  Gospel, 
and  an  overshadowing  curse  to  man.  Should  we  not  then 
make  war  upon  it,  and  "contend  earnestly  for  the  faith 
once  delivered  to  the  saints"? — the  faith  that  honors  God, 
glorifies  the  name  of  Jesus,  and  blesses  the  soul  of  man! 

What!  shall  we  see  our  fellow  men  led  to  fear  God,  their 
heavenly  Father,  as  a  tyrant, — driven  to  melancholy,  mad- 
ness, or  suicide,  through  the  dread  of  the  devil  and  the  un- 
utterable torments  of  a  fabled,  pagan.  Christian  hell, — 
cursed  with  all  the  horrors  of  a  false  and  superstitious  re- 
ligion, and  not  seek  to  remove  the  baleful  cause  of  this  un- 
told evil?  No,  a  thousand  times,  No!  While  God  spares 
us,  we  will  endeavor  to  "fight  the  good  fight  of  Faith," 
not  only  by  striving  to  lead  men  directly  to  the  belief  and 
practice  of  the  Truth,  but  by  exposing  and  laboring  to 
eradicate  all  religious  error  and  falsehood  from  the  hearts 
and  minds  of  the  deluded  and  deceived. 

So,  then,  to  the  charge  of  Avaging  war  on  partialism,  we 
plead  Guilty! — and  proud  are  we  to  be  of  the  number  of 
those  who  are  thus  accused! 

Our  present  Avork  is  done.  We  have  not  noticed  or  re- 
futed all  the  false  charges  brought  against  us  and  our 
faith;  but  Ave  have  examined  enough  to  demonstrate  that 
many  of  our  enemies  are  utterly  reckless  of  truth,  and 
destitute  of  moral  honesty,  in  their  manner  of  opposing 
Universalism.  They  seem  ready  to  accuse  us  of  any  thing, 
no  matter  how  falsely,  that  may  serve  to  create  or  deepen 
the  prejudices  of  men  against  us  and  the  doctrines  we  be- 
licA'e  and  adv^ocate.  Besides  disproving  these  false  accu- 
sations, and  exposing  the  wickedness  of  our  accusers, 
these  remarks  may  do  something  towards  enlightening 
such  as  have  been  deceived  in  relation  to  some  of  our 
vieAvs  in  which  we  are  liable  to  be  misunderstood,  or  are 
wilfully  misrepresented. 


SUBSTANCE    OF    SERMONS.  29$ 


THE  GOSPEL  FOR  THE  POOR. 

Matthew  xi.  5. — "The  blind  receive  their  sight;  ....  the  Poor 
have  the  Gospel  preached  to  them." 

The  Gospel  is  needed  most  by  the  poor.  It  is  best 
adapted  to  their  wants.  There  is  not  much  Gospel  where 
the  poor  desire  not  to  go.  How  can  they  have  the  Gospel, 
who  exclude  the  poor  from  their  houses  of  worship,  di- 
rectly or  indirectly?  Like  the  Episcopal  St.  Paul's,  on  6th 
street,  for  instance:  do  the  poor  feel  like  going  there?  or  to 
the  First  Presbyterian  church?  But  pre-eminently  above 
all  others  in  this  countr}^,  are  the  poor  excluded  from  Trin- 
ity Church,  New  York  City,  by  its  costliness  and  magnifi- 
cence. Can  the  poor  man  have  any  chance  of  hearing  the 
Gospel  there?  will  he  desire  to? 

Among  the  Roman  Catholics,  however,  as  I  under- 
stand, the  most  magnificent  churches  are  open  to  all 
alike,  especially  in  Europe;  such  as  the  world  renowned 
St.  Peter's  at  Rome.  The  poorest  can  bow  at  that  altar, 
as  well  as  the  richest  and  noblest.  And  this  speaks  well 
for  them.  So  I  like  that  characteristic  of  Methodism — 
having  all  the  churches  open  and  free  for  the  poor;  and 
none  magnificent  for  the  rich  only. 

I  should  begin  to  feel  that  I  was  not  performing  my 
duty,  nor  in  the  right  place,  nor  preaching  the  gospel  of 
Jesus,  if  THE  POOR  avoided  the  church  where  I  claimed  to 
be  Minister  and  Pastor.  I  never  wish  to  be  the  minister 
of  a  rich,  aristocratic,  proud,  exclusive  church,  Avhere  there 
are  no  poor.  I  would  preach  the  Gospel  to  the  poor,  as 
well  as  to  the  rich. 

But  let  us  particularize  a  little;  and  show  wherein  the 
poor  need  the  Gospel,  and  wherein  it  meets  all  their  wants, 
"  The  Gospel" — Avhat  is  it?  It  is  the  good  tidings  from 
heaven,  of  the  goodness  of  our  Almighty  Father,  and  of 
his  gracious  purpose  to  finally  deliver  the  whole  human 
creation,  now  "subject  to  vanity,"  "from  the  bondage  of 
corruption  into  the  glorious  liberty  of  the  sons  of  God," 
through  the  Universal  Redeemer  and  Savior.  How  ap- 
propriate then,  is  it  to  the  wants  and  condition  of  the  poor! 

It  may  be  necessary  to  remark  here,  that  we  recognize 
different  classes  of  the  poor;  or  rather,  different  grades  in 


294  SUBSTANCE    OF    SERMONS. 

poverty.  In  this  discourse,  I  mean  all  who  are  not  weal- 
thy and  proud.  True;  even  these  need  the  influences  of 
the  Gospel;  but  in  another  way.  Nor  do  I  include  the 
POOR  and  proud;  although  they  need  the  converting  influ- 
ence of  the  Gospel.  But  the  poor  in  fact,  and  in  spirit. 
Nor  do  I  mean  the  obstinately  vicious  poor;  although  they 
need  to  experience  the  reforming  power  of  the  Gospel.  In 
what  manner  the  Gospel  is  peculiarly  adapted  to  the 
poor,  will  be  apparent  from  the  following  considerations. 

1.  Have  they  no  friends  on  earth?  They  have  a  friend 
on  high! — more  benevolent,  and  wise,  and  powerful,  than 
all  earthly  friends. 

2.  Do  they  endure  poverty  and  want  here?  They  have 
riches,  abundant  treasm-es  in  heaven! — and  maybe  rich 
even  now,  in  hope,  and  faith,  and  consolation,  and  spirit- 
ual peace.  Jesus  himself  "  became  poor,  that  we  might 
be  rich." 

3.  Do  they  suff"er  affliction  now?  It  is  but  temporary, 
to  be  succeeded  by  the  enjoyment  of  immortal  blessedness! 
And  even  in  this  life,  they  may  have  joy;  as  the  Savior 
says,  "Blessed  are  the  poor  in  spirit:  for  theirs  is — even 
now — the  kinfrdom  of  heaven;"  which  "is  ri<jhteousness, 
and  peace,  and  joy  in  the  Holy  Spirit." 

4.  Are  they  down-trodden  and  oppressed  by  the  power- 
ful, and  wealthy,  and  haughty?  They  shall  be  free  in 
eternity!  And  even  now,  they  may  enjoy  the  moral  free- 
dom of  the  Gospel. 

5.  Do  they  lack  food  and  raiment?  Hereafter  they 
shall  be  clothed  with  apparel  of  light,  and  feed  on  "the 
bread  of  heaven!" — the  soul's  food.  And  even  in  this 
life,  may  they  feed  on  the  rich  provisions  of  the  Gospel  of 
heavenly  grace! 

6.  Is  all  dark  and  dreary  here?  Light  and  glory  are 
seen  beyond! 

So  the  Gospel  teaches  the  poor.  It  is  well  called  "the 
glorious  Gospel  of  the  blessed  God!" — "the  gospel  of 
grace — peace — and  salvation." 

"The  poor  have  the  Gospel  preached  to  them,"  said  the 
Savior  of  the  world.  Then  how  mistaken,  as  to  the  genius 
of  Christianity,  are  those  who  seek  to  build  up  a  rich  aris- 
tocratic church  and  congregation — to  the  exclusion  of  the 
poor.     The  poor,  the  poor:  they  need   most  of  the  light 


1 


SUBSTANCE   OF    SERMONS.  295 

and  consolations  of  •the  Gospel  of  life  and  immortality." 
But  it  may  be  asked,  Do  not  the  rich  need  it?  and 
shall  they  not  have  it?  Yes! — but  not  so  much  as  the 
poor,  nor  to  their  exclusion.  They  should  meet  together: 
this  is  the  glory  of  Christianity.  How  unchristian  to  have 
classes,  castes,  of  Christians! — high  and  low,  rich  and  poor. 
Will  it  be  so  in  heaven?-!  It  is  Partialism  that  engen- 
ders and  promotes  this  pride  and  exclusiveness. 

The  rich  should  not  object  to  the  presence  of  the  poor 
— ^nor  the  poor  be  jealous  of  the  rich;  and  yet,  how  com- 
mon is  both  this  pride  and  this  jealousy!  When  a  poor 
and  poorly  clad  man  comes  into  a  house  of  worship  where 
the  fashionable  resort,  how  frequently  do  the  latter  avert 
their  faces  from  the  poor  man,  or  scornfully  and  contemp- 
tuously smile  upon  him!  And  so  too,  in  other  congrega- 
tions, composed  more  of  the  poorer  classes,  as  well  as  the 
ignorant  and  narrow-minded  perhaps,  how  often  is  the 
evil  eye  of  jealousy  and  suspicion  cast  upon  a  well-dressed, 
or  rich,  or  fashionable  person,  that  comes  among  them! 
How  sinfully  ridiculous  is  all  this!  What!  will  a  rich  or 
well-dressed  Christian  man  or  Avoman  object  to  praying 
to  God,  on  whom  all  alike  depend,  or  praising  him,  or 
hearing  his  Word,  in  company  with  the  poor,  and  humble, 
and  badly  clad?-! 

Death,  that  comes  to  all,  is  a  great  leveler.  It  lays  the 
rich  and  well-born  low  in  the  dust,  as  well  and  as  low  as 
the  poor.  Eternity  also  is  a  great  leveler, — by  elevating 
ALL  to  the  immortality  and  bliss  of  heaven;  to  Avhich  the 
rich  are  no  more  entitled  than  the  poor;  and  which  they 
can  purchase  no  sooner.  So  should  the  Christian  Faith 
be  a  leveler — elevating  the  poor  and  humbling  the  rich. 
In  Religious  worship,  in  the  privileges  of  the  Gospel — in 
the  house  of  God  the  common  Father  of  all,  if  nov)here 
else,  there  should  be  equality.  Whatever  differences  or 
distinctions  may  elsewhere  be — in  Avealth,  station,  or  pow- 
er, etc.:  yet  there  all  should  meet  and  part  "on  the  level." 
He  whose  heart  is  imbued  with  the  spirit  of  Christ  and  the 
Gospel,  will  desire  to  have  the  poor  enjoy  its  heavenly 
hopes  and  consolations.  He  will  encourage  his  approach 
to  the  sanctuary  of  worship  and  religious  instruction. 

Brethren  and  friends! — how  blessed  is  it  to  realize  that 
the  Gospel  is  for  the  poor,  as  well  as  for  the  rich;  that  it 


296  SUBSTANCE    OF    SERMONS. 

is  for  us!  May  we  embrace  it  in  all  its  fulness;  and  re- 
joice in  all  its  blessed  hopes!  May  it  guide  our  steps 
through  life,  light  our  pathway  to  the  tomb,  and  illumi- 
nate our  departing  spirits  with  the  glories  of  a  happy 
eternity. 


OBSERVANCE  OF  THE  LORD'S  SUPPER. 

Luke  xxii  18.  "And  he  took  bread,  and  gave  thanks,  and  brake 
it,  and  gave  nnto  them,  saj'ing,  This  is  my  body  which  is  given  for  you: 
this  do  iu  remembrance  of  me." 

Outward  signs  appeal  forcibly  to  a  universal  principle  of 
our  nature.  Being  partly  material,  as  well  as  spiritual 
beings,  we  need  visible  tokens  to  powerfully  impress  our 
memory,  and  arouse  our  affections  by  the  association  of 
the  emblem  or  token  with  the  person  or  event  commemo- 
rated. A  purely  spiritual  religion  cannot  exist  on  earth, 
whatever  it  may  be  in  heaven.  We  may  see  this  exem- 
plified among  the  Quakers,  a  very  moral  and  religious 
people  who  profess  to  have  no  forms — to  have  a  wholly 
spiritual  religion.  They  reject  baptism  by  water,  and  the 
Lord's  Supper;  and  yet  what  people  on  earth  are  more 
formal  than  they?  and  such  forms! — a  broad-brimmed  drab 
hat,  a  brown  coat,  and  the  plain  language — thee  and 
thou.  Indeed,  they  are  the  only  people  that  can  always 
be  distinguished  fi-om  others,  although  they  profess  to  fol- 
low no  forms;  and  then  too,  their  forms  are  significant  of 
nothing ! 

Here,  on  earth,  all  spiritual  ideas  and  feelings  are  exhib- 
ited and  cultivated  by  the  aid  oi  forms,  of  one  kind  or 
another.  Thoughts,  affections,  truths  of  all  kinds  are  rep- 
resented or  expressed  by  words,  jmintivffs,  or  other  em- 
blems;  and  necessarily  so.  It  has  been  so  always  and  ev- 
ery where,  in  all  ages,  and  among  all  nations.  Thus  we 
celebrate  and  commemorate  the  birth,  and  noble  deeds, 
and  death  of  great  men;  as  of  our  own  and  the  world's 
Washington.  And  so  of  great  events;  as  the  discovery 
of  the  new  world,  the  landingf  of  the  Pilarrims,  the  declara- 
tion  of  American  independence.     These  things  we  cele- 


SUBSTANCE     OF    SERMONS.  297 

brate  by  bonfires,  and  torch-light  processions,  and  fire- 
arms, and  speeches,  and  feasts,  and  all  possible  pomp  and 
display.  It  is  perfectly  proper,  as  well  as  natural,  to  per- 
petuate the  memory  of  great  men  and  great  events,  by 
commemorative  anniversaries. 

What  tender  associations  arise  in  the  mind,  often,  by  a 
single  token  of  a  friend — absent  or  dead;  as  a  lock  of 
hair,  a  word,  a  particular  tone  of  voice,  an  article  of 
apparel!  How  carefully  preserved!  How  it  appeals  to 
memory  and  association!  Especially,  when  a  friend — 
near  and  dear,  is  to  leave  us  for  a  journey,  or  in  death, 
we  ask  for  and  preserve  the  simplest  token — as  a  lock  of 
hair,  a  ring,  a  book,  or  other  relic,  as  a  memento  of  affec- 
tion. Who  can  blame  this?  who  can  ridicule  it?  or  disap- 
prove of  it?—! 

Under  just  stick  circumstances,  was  the  rite  instituted 
which  we  to-day  observe.  Jesus  was  about  to  leave  his 
friends  and  disciples — Avas  about  to  die.  He  wished  to 
leave  some  token — some  memorial  of  himself,  for  his  im- 
mediate disciples,  and  for  all  that  should  believe  on  him, 
every  where  and  always.  What  should  it  be?  It  could 
be  nothing  which  he  possessed,  or  that  could  be  preserved 
by  each  of  the  myriads  of  believers  throughout  all  nations 
and  all  ages.  It  must  necessarily,  from  the  very  nature  of 
the  case,  be  a  commemorative  rite,  to  be  observed  at 
proper  seasons  forever.  This  is  the  nature,  and  object, 
and  design  of  the  Eucharist,  or  Lord's  Supper.  Of  the 
bread  and  the  wine,  symbolic  of  his  body  and  blood — of 
his  sufferings  and  death  endured  for  man,  the  Savior  said, 
"Eat,  drink,"  "in  remembrance  of  me!" 

But  hoiv  in  remembrance  of  him?  I  answer.  In  mem- 
ory of  what  he  was — "  the  man  Christ  Jesus,"  pure,  good, 
holy,  benevolent,  and  perfect — an  example  and  model  for 
us,  the  divinely  commissioned  and  anointed  Savior  of 
the  world! 

In  remembrance  of  what  he  said — concerning  God,  our 
duty,  and  our  destiny. 

In  memory  of  what   he  did — his   deeds   of  kindness, 

mercy,  and  forgiveness,  and  by  being  to  us  an  example 

and  pattern  of  resignation,  trust  in  God,  and  forgiveness, — 

as  exhibited  in  the  prayer — "  Not  my  will,  but  thine,  0 

26 


298  SUBSTANCE    OF    SERMONS. 

God,  be  done!"  and  in  that  other  memorable  prayer — 
"  Father!  forgive  them;  for  they  know  not  what  they  do!" 

But  especially,  on  the  present  occasion,  in  remembrance 
of  what  he  suffered.  Oh!  how  much  and  how  deeply 
did  the  Savior  suffer — he  whose  death  we  commemorate 
to-day!  In  many  respects,  his  was  a  life  of  suffering  from 
jSrst  to  last;  so  that  he  was  prophetically  called  "  a  man  of 
sorrows  and  acquainted  with  grief."  He  was  poor  and 
despised,  tempted,  persecuted,  slandered,  betrayed  by  one 
of  his  friends,  denied  by  another,  forsaken  by  all,  crowned 
with  thorns,  spit  upon,  buffeted,  insulted,  mocked, 
scourged,  and,  as  the  closing  act  of  this  drama  of  suffer- 
ing, endured  all  the  untold  and  unimaginable  agonies  of 
THE  cross!! 

No  wonder  the  apostle  should  declare  that  he  "gloried 
not,  save  in  the  cross  of  Christ" — expressive  of  the 
whole  of  the  Savior's  manifold  sufferings!  And  no 
wonder  the  cross  became  the  visible  emblem  of  Christ- 
ianity throughout  the  world — so  vividly  setting  forth 
the  crowning  act  of  suffering!  For  one,  I  would  retain, 
and  do  retain  the  cross  as  an  outward  and  material  token 
of  the  mission  of  the  suffering,  crucified  Redeemer  and 
Savior.  I  can  not  sympathise  with  that  superstitious 
Protestant  destructiveness ,  that  rejects  the  cross  from  the 
church,  the  pulpit,  and  home!  Nor  can  I,  nor  will  I, 
grant  to  the  Romish  church  the  exclusive  possession  and 
use  of  this  most  significant  and  impressive  of  all  the  tokens 
and  mementoes  of  Christ,  his  crucifixion,  and  his  heavenly 
mission  as  the  Savior  of  the  world. 

And  how  appropriate,  and  how  affecting  the  commem- 
orative rite  of  the  Lord's  Supper! — a  visible  and  powerful 
appeal  to  the  memory  of  the  slaying  of  our  Great  Passo- 
ver. It  may  be  incidentally  remarked  here,  that  the  sup- 
per was  instituted  at  the  time  of  the  Jewish  Passover, 
which  was  an  annual  feast,  fulfilled  at  the  death  of  our 
Passover.  Consequently,  we  Avould  observe  this  Christian 
ordinance,  annnaJly,  making  it  an  anniversary  commemo- 
ration, at  Easter;  as  we  do  his  birth,  at  Christmas.  I  can 
see  no  appropriateness  or  significance  in  a  weekly,  month- 
Iv,  or  quarterly  observance  of  the  Eucharist. 

And  all  this  suffering,  this  death  of  agony,  was  for 
what?     It  was  to  commend  God's  love  towards  us,  and 


SUBSTANCE  OF  SERMONS.  299 

towards  the  world.  What  a  proof  of  love  is  afforded  by 
sufferings,  sacrifices,  death!  Jesus  gave  that  proof.  All 
his  sufferings  were  an  evidence  of  the  divine  benevolence 
towards  man.  And  then,  too,  while  enduring  the  agonies 
of  the  cross,  what  love  in  the  prayer — "Father!  forgive 
them;  for  they  know  not  what  they  do!"  0!  how  deeply 
should  this  impress  us,  his  followers,  to  love  one  another/ 
Besides  this,  by  his  subsequent  resurrection,  he  demon- 
strated man's  resurrection  from  the  dead,  to  a  state  of 
holiness  and  a  blessed  immortality. 

Who,  then,  in  view  of  all  this,  can  ridicule  and  sneer  at 
the  observance  of  the  Lord's  Supper,  a  rite  that  so  vividly 
reminds  us  of  these  testimonials  of  divine  love  and  grace? 
Onli/  he,  who  would  ridicule  a  husband  for  preserving  a 
token  of  a  wife's  love — a  wife,  absent  of  dead!  or  who 
would  sneer  at  the  regard  manifested  by  a  dutiful  and 
affectionate  son  for  such  a  token  received  from  a  mother — 
absent  or  dead ! ! 

But  for  WHOM  was  all  this  suffering  endured?  for  whom 
did  the  Savior  die?  of  God's  love  towards  whom  was  this 
sacrifice  a  testimony? 

It  was  for  you,  for  me,  for  our  friends,  for  our  enemies, 
FOR  ALL.  "By  the  grace  of  God  he  tasted  death  for 
every  man." 

Brethren!  all  this  "remember,"  as  you  eat  this  broken 
bread,  and  drink  this  wine,  that  so  vividly  and  impressively 
set  forth  and  symbolize  the  sufferings  of  the  Savior — yonr 
Savior,  my  Savior,  the  world's  Savior!  And  doing  it,  strive 
to  imitate  Him,  whom  you  remember, — in  resisting  temp- 
tation, overcoming  sin,  resignation  to  God's  will,  trustful 
obedience,  forbearance,  mercy,  forgiv^sness,  and  in  all  the 
graces  that  adorn  the  Christian  character.  Then  and  thus 
will  be  fulfilled  the  proper  object  and  design  of  this 
observance. 

Brethren!  come  to  this  table  with  seriousness — a  serious, 
chastened  joy;  and  not  with  gloominess  or  superstitious 
fears — an  unfounded  dread  that  originated  in  the  idea  that 
in  this  communion,  we  do  eat  the  literal  flesh,  and 
drink  the  real  blood  of  our  Master!  Come  "vvith  grateful 
"remembrance,"  of  the  sufferings  of  the  Savior,  and  deep 
AFFECTION  for  Him  who  suffered. 


300  SUBSTANCE   OF    SERMONS. 


SONS  OF  GOD,  BY  FAITH,  LOVE,  OBEDIENCE. 

1  John  iii.  1,  2.  "Behold,  what  manner  of  love  the  Father  hath 
bestowed  upon  us,  that  we  should  be  called  the  sons  of  God;  therefore 
the  world  knoweth  us  not,  because  it  knew  him  not.  Beloved,  now  are 
we  the  sons  of  God,  aud  it  doth  not  yet  appear  what  we  shall  be:  but 
we  know  that,  when  he  shall  appear,  we  shall  be  like  him;  for  we  shall 
see  him  as  he  is." 

It  may  be  pi'oper  to  remark  here,  in  the  first  place,  that 
ALL  are  children  of  God,  naturally,  primarily,  and  al- 
ways, and  in  such  a  sense  that  the  relationship  can  never 
be  destroyed.  But  the  apostle  does  not  speak  of  this  uni- 
versal relationship,  in  the  text. 

So  also,  all  will  be  children  of  God  hereafter,  in  a  higher 
and  holier  sense,  by  the  resurrection  from  the  dead,  when 
they  shall  become  "  as  the  angels  of  God  in  heaven." 
But  John  does  not  in  the  text  speak  of  that  higher  uni- 
versal relationship. 

When  he  exclaims,  "Behold!  what  manner  of  love  the 
Father  hath  bestowed  upon  us,  that  we  should  be  called 
the  SONS  of  God!"  and,  "  Behold,  now  are  we  the  sons  of 
God,"  he  alludes  to  Christians  only;  and  not  to  all  men. 
In  the  peculiar  sense  here  intended.  Christians  a]o}ie  are 
the  "  sons  of  God" — not  a  primary,  or  natural,  or  actual 
relationship,  like  that  which  all  men  sustain  towards  God; 
but  a  moral  condition  or  state — the  condition  of  our  minds 
and  hearts,  and  conformity  to  the  divine  will  and  charac- 
ter. Hence,  Christians — these  "sons  of  God,"  in  this 
peculiar  and  limited  sense,  are  called  "new  creatures," 
said  to  be  "born  .again,"  "regenerated,"  "adopted," 
making  a  peculiar  "  family  of  God,"  etc. 

The  inquiry  now  naturally  arises,  what  constitutes  this 
relationship?  this  new  birth?  this  adoption  into  the  spirit- 
ual family  of  God  on  earth?  this  regeneration?  this  new 
creation?     These  three  things:  Faith,  Love,  and  Obedience. 

Faith.  Listen  to  the  author  of  our  text:  "Whosoever 
BELiEVETH  that  Jesus  is  the  Christ  is  born  of  God;  and 
every  one  that  loveth  him  that  begat  loveth  him  also  that 
is  begotten  of  him."  1  John  v.  1.  Believing  in  Jesus  as 
the  Christ,  is  the  first  thing  towards  becoming  a  child  of 
God,  in  this  peculiar  sense.     And  this  faith  is  not  a  mere 


SUBSTANCE     OF    SEKMONS.  3P1 

speculative,  intellectual  assent  to  the  truth;  but  an  entire 
repose  and  trust  and  confidence  in  God  and  his  Son. 
Hence  we  read,  "With  the  heart" — that  is,  with  the 
affections — "man  believeth  unto  righteousness."  This 
faith  and  trust  must  be  as  unAvavering',  undoubtinof,  and 
earnest,  as  that  of  a  young  child  in  a  good  earthly  parent. 
And  how  perfect,  how  entire  is  that! 

Love.  The  inspired  author  of  our  text  again  says, 
"  Beloved,  let  us  love  one  another,  for  love  is  of  God:  and 
every  one  that  loveth  is  horn  of  God,  and  knoweth  God." 
1  John  iv.  7.  So  also  in  chapter  v.  1:  "Every  one  that 
loveth  him  that  begat,  loveth  him  also  that  is  begotten  of 
him."  Consequently,  this  love,  which  is  the  second  thing 
in  this  peculiar  relationship,  is  to  be  felt  towards  God  and 
man,  expressed  in  these  words:  "  Thou  shalt  love  the 
Lord  thy  God  with  all  thy  heart,  and  with  all  thy  mind, 
and  with  all  thy  strength;  and  thou  shalt  love  thy  neigh- 
bor as  thyself."  I  need  not  speak  of  the  reason  why  we 
should  love  God  and  our  fellow  men,  to  those  who  believe 
in  God  as  the  Father  of  all,  and  recognize  all  men  as 
brethren;  and  especially  not  to  those  who  believe  in  Jesus 
as  the  Savior  of  the  world. 

Obedience.  Let  us  hear  the  apostle  once  more:  "If 
ye  know  that  he  is  righteous,  ye  know  that  every  one  that 
doeth  righteousness  is  born  of  him."  1  John  ii.  20.  "Doing 
righteousness,"  or  obedience,  is  the  other  thing  embraced 
in  the  constitution  of  this  peculiar  relationship, — earnest, 
sincere,  hearty  obedience; — not  mere  external,  or  "eye- 
service:"  and  not  like  the  righteousness  of  the  Pharisees, 
either  ancient  or  modern;  but  fuller  and  heartier,  and 
from  higher  and  purer  motives. 

Faith,  Love,  Obedience — "Faith  that  works  by  Love, 
QXidi  purifies  the  heart:"  this  is  the  Gospel  new  birth,  con- 
stituting us  "sons  of  God,"  and  introducing  us  into  "the 
kingdom  of  heaven."  Hence  we  read,  "Except  a  man 
be  BORN  again" — or  from  above,  that  is,  of  God — "  he  can 
not  see  or  inherit  the  kingdom  of  God" — the  Gospel  king- 
dom, e.stablished  on  earth;  which  is  righteousness,  and 
peace,  and  joy  in  the  Holy  Spirit. 

But  how  is  this  change  effected?  by  what  means?  By 
the  tmth,  the  word  of  God,  the  Gospel.  Thus  says  the 
apostle  James:  "  Of  his  own  will  begat  he  us   with  the 


302  SUBSTANCE    OF    SERMONS. 

word  of  TRUTH,  that  we  should  be  a  kind  of  first  fruits  of 
his  creatures."  And  so  the  apostle  Peter:  "  Being  born 
AGAIN,  not  of  corruptible  seed,  but  of  incorruptible,  by 
the  word  of  God,  which  liveth  and  abide th  forever."  1 
Peter  i.  23. 

Brethren  and  friends! — may  we  all  thus  believe,  love, 
and  obey;  and  so  secure  the  blessedness  of  realizing  our- 
selves to  be  thus  "the  sons  of  God,"  enjoying  the  divine 
life  in  "  the  kingdom  of  God!"  This  blessedness  is  pecu- 
liar to  Christian  believers.  None  others  can  enjoy  it. 
And  how  great  a  thing  it  is!  that  it  should  cause  the  apos- 
tle to  exclaim,  in  the  fulness  of  love  and  gratitude — "  Be- 
hold what  manner  of  love  the  Father  hath  bestowed  upon 
us,  that  we  should  be  called  the  sons  of  God:  therefore 
the  world  knoweth  us  not,  because  it  knew  him  not.  Be- 
loved, now  are  we  the  sons  of  God,  and  it  doth  not  yet 
appear  what  we  shall  be:  but  we  know  that,  when  he  shall 
appear,  we  shall  be  like  him;  for  we  shall  see  him  as  he 
is."    1  John  iii.  1,2. 


THE  GREATNESS  OF  THE  MAN  CHRIST  JESUS.* 

Matthew  xii.  6,  41,  42.     "Behold!  a  greater  thaa  the  temple,  .  . 
than  Jonas,  ....  than  Solomon,  is  here." 

The  design  of  this  discourse  is  to  show  that  "the  man 
Christ  Jesus"  was  the  greatest  man  that  ever  lived; — not 
great  simply  in  one  thing,  but  displaying  a  combination  of 
more  of  the  elements  of  true  greatness  than  any  other 
human  being. 

Socrates  and  Plato  and  Cicero  and  Confucius  were  great 
in  intellect;  but  Jesus  was  greater.  Howard  was  benevo- 
lent, philanthropic;  but  Jesus  was  more  benevolent,  more 
philanthropic.  Many  good  men  have  lived;  but  Jesus  Avas 
better  than  any  of  them.     Alexander  and  Cesar,  and  Na- 

*  Suggested  by  Reinard's  "  Plan  of  the  Founder  of  Christianity,"  an 
invaluable  German  work,  translated  by  Oliver  A.  Taylor,  A.  M.,  Ando- 
ver  Theological  Seminary;  from  which  I  have  drawn  some  of  the  prin- 
ciple materials  of  the  discourse. 


SUBSTANCE     OF    SERMONS.  S08 

poleonwere  brave,  courageous;  but  Jesus  was  braver  than 
they,  without  their  rashness. 

I  proceed  at  once  to  demonstrate  that  Jesus  possessed 
a  mind  and  heart  that  combined  more  elements  of  real 
greatness  than  any  man  that  ever  lived. 

Let  us  first  consider  his  intellectual  greatness.  It  will 
be  seen  that,  for  vastness  and  comprehensiveness  of  intel- 
lect, he  surpassed  all  other  men. 

In  forming  a  plan  to  benefit  the  whole  world.  This  was 
never  before  conceived  of  by  any  human  being.  No  man 
ever  thought  of  benefitting  the  whole  human  race.  But 
the  mind  of  Jesus  conceived  this  great  idea;  and  hence  he 
possessed  a  larger  mind  than  any  man  who  lived  be- 
fore him. 

Who  before  ever  sought  to  benefit  all  men?  who  ever 
dreamed  of  such  a  thing?  What  legislator?  What 
founder  of  kingdoms?  What  philosopher?  What  con- 
queror? What  poet,  even  in  the  wildest  flights  of  his  im- 
agination, ever  reached  the  thought  of  benefitting  the 
whole  world?  What  founder  of  religious  systems  ever 
dreamed  of  endeavoring  to  make  a  religion  for  all  men? 
Never  one!!  Then  Jesus  was  greater  than  all  legislators, 
founders  of  kingdoms,  and  religious  systems,  poets,  and 
philosophers. 

The  greatness  of  his  intellect  is  seen  in  the  character  of 
his  religions  system; — adapted  to  all  men,  in  all  ages,  and 
of  all  gradations  of  intellect,  and  promotive  of  human  hap- 
piness wherever  received. 

None  can  reasonably  deny  the  correctness  of  this  prop- 
osition. Is  not  Christianity  adapted  to  the  capacity  and  the 
moral  wants  of  the  humblest,  lowest,  and  sinfulest  of 
Adam's  race?  Who  so  ignorant,  or  of  so  feeble  an  intel- 
lect, (if  compos  mcf/tis,)  as  not  to  have  confidence  in  God 
as  the  Universal  Father,  faith  in  Jesus  as  the  Universal  Sa- 
vior, and  in  heaven  as  the  universal  home,  and  the  hope  of 
a  blessed  eternity  to  come,  with  a  deliverance  from  sin  and 
suffering  and  death,  in  a  state  of  holiness,  happiness,  and 
immortality?  And  yet  what  mind  so  large,  what  intellect 
so  lofty,  as  not  to  be  filled  with  these  sublime  truths?  Such 
is  the  nature  of  the  religion  of  Jesus,  that  it  can  be  appre- 
ciated and  enjoyed  by  the  smallest  minds;  and  there  is 
enough  in  it  to  fill  and  satisfy  the  greatest  and  Avisest  of 


304  SUBSTANCE     OF    SERMOITS. 

men.  Its  truths  reach  and  bless  the  lowest  of  earth's  chil- 
dren; and  yet  they  are  unfathomed  and  unfathomable  by 
the  most  elevated  human  spirits.  Who  before,  in  any  age, 
or  in  any  nation,  ever  invented  such  a  religion?  Never 
one!  Every  religion  under  heaven  fails  to  reach  the  capac- 
ities and  meet  the  wants  of  all.  It  is  either  intended  only 
for  the  initiated,  the  wise  and  intelligent,  like  the  Egyptian 
mysteries;  or  is  low  and  vulgar  and  degrading,  like  the 
most  of  false  and  superstitious  religions.  Consequently  in 
giving  the  world  a  religion  of  the  character  just  described, 
Jesus  proved  himself  possessed  of  a  greater  intellect  than 
any  man  that  ever  lived  before  him. 

The  same  fact  may  become  more  apparent,  by  endeav- 
oring to  answer  this  question:  Who  has  ever  improved 
Christianity,  since  its  establishment  in  the  world?  None. 
Every  change  wrought  in  it,  every  addition  made  to  it,  every 
truth  wrested  from  it,  has  been  injurious,  and  a  corruption 
making  it  worse  instead  of  better. 

To  illustrate:  Is  the  idea  of  a  tri -personal  God,  possessed 
of  jarring  attributes,  an  improvement  on  the  original 
Christian  doctrine  that  there  is  one  God,  the  Father  of  all, 
of  whose  hai-monious  attributes  make  up  the  pei-fection  of 
his  character?  Is  the  doctrine  of  the  substitutionary  suf- 
ferings of  Christ,  endured  to  placate  the  Father's  wrath, 
and  enable  some  sinners  to  escape  desen-ed  and  just  pun- 
ishment, an  improvement  on  the  plain  teaching  of  the 
Gospel  that  the  sufferings  of  Jesus  were  designed  to  com- 
mend the  love  of  God  to  men,  thus  effecting  the  atonement, 
the  reconcihation  of  the  world  to  God?  Is  the  dogma  of 
eternal  hell-punishments,  to  be  endured  by  myriads  of 
God's  intelligent  offspring,  an  improvement  on  the  sublime 
Christian  doctrine  of  a  universal  resurrection  to  an  immor- 
tality of  blessedness,  and  a  deliverance  of  the  whole  human 
creation  from  the  bondage  of  corruption  into  the  glorious 
liberty  of  the  sons  of  God?  No!  must  be  the  response  of 
every  intelligent  mind  and  of  every  benevolent  heart — a 
thousand  times,  no!  Then  Jesus,  who  founded  thisrehgion 
that  never  has  been  improved,  was  greater,  intellectually, 
than  any  man  or  body  of  men  that  have  lived  since 
his  day. 

We  might  put  another  question  of  a  similar  character — 
Who  CAN  improve  Christianity,  and  make  it  better,  in  doc- 


SUBSTANCE     OF    SERMONS.  806 

trine  or  morality,  than  when  it  came  from  the  lips  and  life 
of  Jesus?  Can  yoii,  reader?  Try,  and  see.  Can  3'ou 
conceive  any  better  idea  of  God,  than  that  he  is  our  Father, 
the  Father  of  all,  infinite  in  all  his  perfections?  Can  you 
invent  any  better  doctrine  concerning  Jesus,  than  that  he 
is  the  son  of  God  and  the  Savior  of  the  world?  Can  you 
imagine  any  thing  better  with  reference  to  the  future  life, 
than  an  immortality  of  universal  purity  and  happiness? 
With  regard  to  man's  duty,  can  you  give  any  better  or 
more  beneficial  law,  than  that  of  supreme  love  to  God  and 
of  universal  love  to  man?  Can  you?  Can  any  man?  If 
not,  if  no  man  can  improve  Christianity,  then  the  author 
of  the  Christian  system  possessed  a  larger  intellect  than 
any  living  man. 

Truly,  might  those  who  listened  to  his  words  say,  "Nev- 
er man  spake  like  this  man!" 

We  come  next  to  contemplate  his  greatness  of  soul  or 
of  will. 

Many  men  are  great  in  intellect,  and  abounding  in 
knowledge,  but  weak  of  soul  and  feeble  of  will  and  pur- 
pose. Not  so  with  him  whom  the  Bible  calls  the  Man 
Christ  Jesus.  He  possessed  a  great  and  fearless  soul, 
an  unswerving  will,  as  well  as  a  lofty  intellect.  He 
braved  hatred,  contumely,  poverty,  persecution,  suffer- 
ing, disgrace  and  death;  and  all  foreseen  and  foretold. 
That  he  possessed  the  common  susceptibilities  to  pain,  is 
evident  from  the  prayer  of  agony — "  Father!  if  it  be  pos- 
sible, let  this  cup  pass  from  me!" — "possible,"  in  view  of 
the  Father's  will  and  designs;  but  the  next  words  denote 
the  calm  determination  of  his  submissive  will — "never- 
theless, not  my  will,  but  thine,  0  God,  be  done!"  And 
then  afterwards,  the  same  greatness  of  soul  is  exhibited 
in  these  words — "The  cup  that  my  Father  giveth  me; 
shall  I  not  drink  it?" 

Yet  he  was  not  extravagant  in  all  this.  He  was  not 
fanatical  in  this,  nor  in  any  thing.  There  was  no  bluster- 
ing, no  asking  for  martyrdom.  But  calmly,  with  a  noble 
soul,  a  determined  will,  he  met  and  endured  all  that  his 
mission  demanded. 

True,  other  men  have  been  bold  to  meet  death;  but 
usually  with  heated  passions,  or  recklessly,  from  a  disre- 
gard of  life,  or  from  excitement,  or  expectation  of  escape; 


306  SUBSTANCE     OF    SERMONS. 

as  all  warriors,  duellists,  and  other  fool-liardy  or  blood- 
thirsty men. 

Socrates  may  be  thought  an  exception;  and  it  may  be 
claimed  that  the  great  philosopher  displayed  as  much 
greatness  of  soul  in  his  death  as  did  the  founder  of  Christ- 
ianity. But  there  is  almost  an  infinite  difference  in  the 
circumstances  attending  the  death  of  each.  Socrates  suf- 
fered death  in  the  easiest  mode,  surrounded  by  his  friends 
and  disciples  who  honored  and  revered  him,  and  who  en- 
deavored to  calm  and  fortify  his  soul  by  the  consoling 
words  of  the  philosophy  himself  had  taught.  His  death 
was  a  peaceful  und  honorable  one,  not  much  different  from 
the  ordinary  death  of  men,  in  quietness  and  at  home,  sur- 
rounded by  friends  and  relatives.  Not  so  with  Jesus. 
He  died  as  a  malefactor,  a  most  shameful  and  painful 
death.  He  was  surrounded  by  mocking  enemies,  and  the 
object  of  scoffing  sneers  and  every  indignity.  And  his 
own  friends,  his  nearest,  chosen  disciples,  all  forsook  him 
and  fled — one  having  betrayed  him  with  a  kiss,  and  an- 
other having  denied  him  with  oaths.  Yet  Jesus  as  boldly 
met  this  horrible,  ignominious  death,  as  Socrates  did  his 
comparatively  pleasant,  honorable  death.  Soerates  died 
well,  nobly;  and  let  his  name  be  held  in  everlasting 
remembrance  and  honor.  Yet  the  incalculable  difference 
in  the  circumstances  connected  with  the  death  of  each 
would  almost  justify  the  hyperbolical  and  extravagant 
declaration — "  Socrates  died  like  a  philosopher,  but  Jesus 
Christ  hke  a  God!" 

Who,  then,  in  any  age  of  the  world,  or  in  any  nation, 
ever  displayed  such  greatness  of  soul  or  will  as  did  Jesus 
of  Nazareth? 

We  ascend  now  to  the  contemplation  of  the  benevolence, 
the  philanthropy  of  Jesus,  the  greatness  of  his  heart. 

He  displayed  no  selfishness,  he  was  possessed  of  no 
personal  ambition.  He  refused  the  crown  and  kingdom, 
when  pressed  upon  him.  He  might  have  been  a  temporal 
ruler,  acknowledged  and  obeyed  by  the  Israelites;  and 
even  if  he  had  failed  to  liberate  them  from  the  power  of 
Rome,  and  to  make  them  independent,  he  might  have  fal- 
len nobly,  honorably,  as  a  hero  falls. 

But  no; — he  labored  for  others,  for  all,  even  for  his 
bitter,  deadly  enemies, — praying  for  them  even  in  the  ago- 


SUBSTANCE    OF    SERMONS.  307 

nies  of  the  death  they  Avere  inflicting — "  Father!  forgive 
them;  they  know  not  what  they  do!"  Sublime  words, 
never  before  heard,  under  such  circumstances,  under  the 
face  of  the  whole  heavens. 

And  yet  this  is  the  man, — 0!  be  the  heavens  enshroud- 
ed in  darkness  and  amazement! — this  is  the  man  whom 
French  Infidels  called  "  The  Wretch,"   and  wished  to 

"  CRUSH ! ! " 

The  philanthropy  of  Jesus  extended  to  the  entire  race 
of  men,  and  to  accomplish  the  good  of  all,  he  braved  the 
hatred  and  scorn  of  his  countrymen,  endured  their  sneers 
and  mockery,  and  finally  crowned  all  his  sufferings  with 
the  unimagined  agonies  of  the  cross!  Who  ever  possessed 
so  large  a  heart?  Never  one!  Then  Jesus  was  greater, 
in  this  respect,  than  any  other  man;  and  this  quality  is 
more  worthy  of  our  reverence  than  greatness  of  intellect, 
or  soul. 

Jesus  was  great  in  the  perfection  of  his  moral  character. 

Many  men  have  been  intellectual,  strong  of  soul,  and 
benevolent  of  heart,  and  yet  vicious  or  sinful  as  to  morals- 
Not  so  with  the  Great  Teacher.  It  is  said  of  him,  as  can 
truly  be  said  of  no  other  man — "  He  was  tempted  in  all 
points  as  we  are;  yet  without  sin."  Even  his  enemies 
could  say  no  evil  of  him,  except  that  he  "  ate  with  un- 
washed hands,"  "broke  the  Sabbath,"  by  healing  the 
sick  on  that  day,  and  such  like  things.  And  the  Govern- 
or before  whom  he  Avas  tried,  and  Avho  heard  all  the 
accusations  of  the  intollerant  and  bigoted  foes  of  Jesus, 
said,  "  I  find  no  fault  in  this  man!"  Of  what  other  man 
that  ever  lived,  can  it  be  affirmed  with  truth,  He  was  with- 
out sin — there  was  no  fault  in  him?  Not  one.  Then 
Jesus  was  far  exalted  above  any  other  man,  in  the  perfec- 
tion of  his  moral  character. 

And  this  is  not  the  least  of  noble,  great  qualities;  it  is 
the  greatest.  "He  that  ruleth  his  own  spirit,  is  better 
than  he  that  taketh  a  city."  Virtue  is  more  honored  of 
God,  and  more  esteemed  in  heaven,  than  wisdom  or 
power. 

And  then  behold  all  these  great  qualities  combined 
together!  Jesus  was  not  great  in  one  thing  only,  or  in  a 
few;  but  in  all.  Even  if  we  could  discover  a  man  greater 
in  intellect,  than  Jesus,  or  possessed  of  a  more  admirable 


308  SUBSTANCE     OF    8EKM0NS. 

will,  or  more  benevolence,  or,  if  it  were  possible,  of  a 
better  moral  character;  yet  we  could  find  no  man  great 
in  all  these  things.  But  we  are  not  driven  to  this  con- 
cession. Jesus  was  greater  in  each  noble  quahty  than  any 
man;  then  what  is  his  exaltation  above  every  other  man, 
possessed  of  all  the  elements  of  true  greatness,  intimately, 
inseparably,  and  harmoniously  combined? 

In  view  of  all  this,  without  reference  to  any  peculiarly 
religious  considerations,  how  should  we  honor  the  name 
of  Jesus!  How  should  we  revere  him,  even  as  a  great 
man,  the  greatest  man!  And  how  proud  should  we  be, 
to  be  called  by  his  name;  and  how  earnest  in  our  endeav- 
ors to  make  him,  as  far  as  possible,  our  exemplar  and 
guide  in  the  journey  of  life! 

In  conclusion:  so  immensely  does  the  greatness  of  Jesus 
tower  above  the  greatness  of  any  other  man ;  of  all  other 
men — so  vastly  superior  is  he  to  any  other  human  being, 
in  intellect,  soul,  heart,  and  moral  character,  in  all  that 
makes  up  the  transcendant  perfection  of  the  greatest  man, 
that  we  are  irresistibly  impelled  to  believe  that  he  was,  as 
hQ  claimed  to  be,  inspired  of  God  and  endued  with  power 
from  on  high,  that  God  was  with  him,  and  that  he  zvas  the 
divinely  commissioned  and  anointed  Messiah  and  Savior 
OF  THE  World  ! 


THE  NEW  JERUSALEM. 

Revelation  xxi.  1,  2.  "And  I  saw  a  new  heaven  and  a  new  earth; 
for  the  first  heaven,  and  the  first  earth  were  passed  away,  and  there  was 
no  more  sea.  And  I,  John,  saw  the  holy  city,  new  Jerusalem,  coming 
down  from  God,  out  of  heaven,  prepared  as  a  bride  adorned  for  her 
husband." 

Under  the  Old  Dispensation,  Jerusalem  was  the  place 
where  God  especially  manifested  his  presence  and  glory. 
In  the  temple,  by  the  altar,  over  the  Ark  of  the  Covenant, 
seemed  to  be  Jehovah's  pecuhar  dwelling  place.  It  was 
indeed  a  glorious  City  and  Temple;  and  every  pious 
thought  of  the  Hebrew  was  associated  with  the  Holy  City, 
and  every  prayer  was  addressed  to  the  God  of  Abraham, 


SUBSTANCE  OF  SERMONS.  309 

with  the  face  turned  toward  the  Temple  and  Mount  Zion. 
Here  God  blessed  the  people  with  tempoi-al  and  spiritual 
blessings.  Here  were  all  the  sacrifices  offered;  and  here 
all  the  Hebrews  sometimes  assembled  for  worship.  It  was 
the  favored  City — beloved  of  the  Lord  God  of  Abraham, 
Isaac  and  Jacob.  It  was  the  dwelling  place  of  prophets 
and  holy  men. 

Hence  it  naturally  became  an  emblem  of  the  Gospel  dis- 
pensation, Avith  its  greater  privileges,  and  its  higher  spir- 
itual life;  and  then  we  have  the  term  New  Jerusalem,  as 
in  the  text.  The  Old  Jerusalem  of  Palestine,  was  giv- 
en to  the  Israelites  alone; — the  New  Jerusalem  is  for  the 
Gentiles  too — for  all  that  "will  come  and  take  of  the  water 
of  hfe"  flowing  so  abundantly  there. 

In  the  same  manner,  Canaan  and  its  "rest"  became  em- 
blematic of  the  "rest"  of  the  Gospel;  as  we  see  in  Paul's 
epistle  to  the  Hebrews.  "There  remains  a  rest  for  the 
people  of  God;  we  Avho  believe  do  enter  into  rest."  It  is 
the  present  "i-est"  enjoyed  by  those  who  come  to  the  Sa- 
vior-Christ. 

It  may  be  proper  to  introduce  here  some  passages  of 
scripture  relating  to  this  subject — passages  descriptive  of 
Jerusalem,  and  prophetic  of  Jerusalem.  The  sweet  Sing- 
er of  Israel  thus  beautifully  describes  the  rest  of  Zion,  in 
Ps.  cxxxii.  13-16,  in  language  descriptive  too  of  the  spir- 
itual Zion: — "For  the  Lord  hath  chosen  Zion;  he  hath  de- 
sired it  for  his  habitation.  This  is  my  rest  foi-ever:  here 
will  I  dwell:  for  I  have  desired  it.  I  will  abundantly  bless 
her  provision:  I  will  satisfj^  her  poor  with  bread.  I  will 
also  clothe  her  priests  with  salvation:  and  her  saints  shall 
shout  aloud  for  joy."  The  whole  of  the  60th  chapter  of 
Isaiah  might  be  quoted  here;  but  particularly  from  verse 
18th  to  the  end:  "Violence  shall  no  more  be  heard  in  thy 
land,  wasting  nor  destruction  within  thy  borders;  but  thou 
shalt  call  thy  walls  Salvation,  and  thy  gates  Praise.  The 
sun  shall  be  no  more  thy  light  by  day;  neither  for  bright- 
ness shall  the  moon  give  light  unto  thee;  but  the  Lord 
shall  be  unto  thee  an  everlasting  light,  and  thy  God  thy 
glory.  Thy  sun  shall  no  more  go  down;  neither  shall  thy 
moon  withdraw  itself;  for  the  Lord  shall  be  thine  ever- 
lasting light,  and  the  days  of  thy  mourning  shall  be  end- 
ed.    Thy  people  also  shall  be  all  righteous:  they  shall  in- 


310  SUBSTANCE    OF    SERMONS. 

herit  the  land  forever,  the  branch  of  my  planting,  the 
Avork  of  my  hands,  that  I  may  be  glorified.  A  little  one 
shall  become  a  thousand,  and  a  small  one  a  strong  nation: 
I,  the  Lord,  will  hasten  it  in  his  time."  The  same  proph- 
et most  beautifully  sets  forth  the  same  state  of  things  in 
chapter  Ixv.  17-25.  The  language  is  highly  figurative, 
like  our  text,  and  indeed  the  whole  of  the  Apocalypse. 
The  careful  reader  will  at  once  recognize  the  similarity 
between  this  65th  chapter  of  Isaiah  and  the  21st  and  22d 
chapters  of  the  Book  of  Revelation.  Here  is  the  passage 
just  now  alluded  to:  "For,  behold,  I  create  new  heavens 
and  a  new  earth:  and  the  former  shall  not  be  remembered 
or  come  into  mind.  But  be  ye  glad  and  rejoice  forever 
in  that  which  I  create:  for  behold,  I  create  Jerusalem  a 
rejoicing,  and  her  people  a  joy.  And  I  will  rejoice  in  Je- 
rusalem and  joy  in  my  people:  and  the  voice  of  weeping 
shall  be  no  more  heard  in  her,  nor  the  voice  of  crying. 
There  shall  be  no  more  thence  an  infant  of  days,  nor  an 
old  man  that  hath  not  filled  his  days:  for  the  child  shall 
die  an  hundred  years  old:  but  the  sinner  being  an  hun- 
dred years  old  shall  be  accursed.  And  they  shall  build 
houses,  and  inhabit  them;  and  they  shall  plant  vineyards, 
and  eat  the  fruit  of  them.  They  shall  not  build  and  an- 
other inhabit;  they  shall  not  plant  and  another  eat:  for  as 
the  days  of  a  tree  are  the  days  of  my  people,  and  mine 
elect  shall  long  enjoy  the  work  of  their  hands.  They  shall 
not  labor  in  vain,  nor  bring  forth  for  trouble;  for  they  are 
the  seed  of  the  blessed  of  the  Lord,  and  their  offspring 
with  them.  And  it  shall  come  to  pass,  that  before  they 
call,  I  will  answer;  and  while  they  are  yet  speaking,  I  will 
hear.  The  wolf  and  the  lamb  shall  feed  together,  and  the 
lion  shall  eat  straw  like  the  bullock:  and  dust  shall  be  the 
serpent's  meat.  They  shall  not  hurt  nor  destroy  in  all 
my  holy  mountain,  saith  the  Lord." 

The  New  Testament  also  contains  similar  passages — 
passages  that  apply  the  prophecies  of  the  Old  Testament, 
and  denote  their  proper  interpretation.  Gal.  iv.  12-26  is 
of  this  character:  "For  it  is  written,  that  Abraham  had 
two  sons,  the  one  by  a  bond  maid,  the  other  by  a  free  wo- 
man. But  he  Avho  was  of  the  bondwoman  was  born  af- 
ter the  flesh;  but  he  of  the  free  woman  was  by  promise. 
Which  things  are  an  allegory:  for  these  are  the  two  cove- 


SUBSTANCE    OF    SERMONS. 


3il 


nants;  the  one  from  the  Mount  Sinai,  which  gendereth  to 
bondage,  which  is  Agar.  For  this  Agar  is  Mount  Sinai 
in  Arabia  and  answereth  to  Jerusalem  which  now  is,  and 
is  in  bondage  with  her  children.  But  Jerusalem  which  is 
above  is  free,  which  is  the  mother  of  us  all."  The  "Je- 
rusalem which  is  above"  is  the  new  Jerusalem,  the  Holy 
City,  that  "comes  down  from  God  out  of  heaven."  Heb. 
xii.  22-28,  relates  to  the  same  subject,  and  from  its  simi- 
larity to  the  text,  demonstrates  that  the  state  of  things 
described  in  Rev.  xxi.  and  xxii.,  belongs  to  this  world  and 
this  life,  and  not  to  the  immortal  state,  as  some  suppose. 
Let  us  read  the  passage:  "But  te  are  come  unto  Mount 
Sion,  and  unto  the  city  of  the  living  God,  the  heavenly 
Jerusalem,  and  to  an  innumerable  company  of  angels,  to 
the  general  assembly  and  church  of  the  first  born,  which 
are  written  in  heaven,  and  to  God  the  Judge  of  all,  and 
to  the  spirits  of  just  men  made  perfect,  and  to  Jesus  the 
mediator  of  the  new  covenant,  and  to  the  blood  of  sprink- 
ling, that  speaketh  better  things  than  that  of  Abel.  See 
that  ye  refuse  not  him  that  speaketh.  For  if  they  escaped 
not  who  refused  him  that  spake  on  earth,  much  more  shall 
not  we  escape,  if  we  turn  away  from  him  that  speaketh 
from  heaven:  whose  voice  then  shook  the  earth:  but  now 
he  hath  promised,  saying.  Yet  once  more  I  shake  not  the 
earth  only  but  also  heaven.  And  this  word.  Yet  once 
more,  signifieth  the  removing  of  those  things  that  are  sha- 
ken, as  of  things  that  are  made,  that  those  things  which 
cannot  be  shaken  may  remain.  Wherefore  we  receiving 
a  kingdom  Avhich  cannot  be  moved,  let  us  have  grace 
whereby  we  may  serve  God  acceptably  with  reverence 
and  godly  fear."  2  Pet.  iii.  10-13  is  interpreted  in  the 
same  manner,  and  thus  denotes  the  same  state  of  things: 
"But  the  day  of  the  Lord  will  come  as  a  thief  in  the  night: 
in  which  the  heavens  shall  pass  away  with  a  great  noise, 
and  the  elements  shall  melt  with  fervent  heat,  the  earth 
also  and  the  works  that  are  therein  shall  be  burned  up. 
Seeing  then  that  all  these  things  shall  be  dissolved,  what 
manner  of  persons  ought  you  to  be  in  all  holy  conversa- 
tion and  godliness.  Looking  for  and  hastening  unto  the 
coming  of  the  day  of  God,  wherein  the  heavens  being  on 
fire  shall  be  dissolved,  and  the  elements  shall  melt  with 
fervent  heat?     Nevertheless  we,  according  to  his  promise, 


312  SUBSTANCE    OF    SERMONS. 

look  for  new  heavens  and  new  earth,  wherein  dwelleth 
righteousness."  These  passages  must  suffice  for  the  pres- 
ent; while  we  proceed  to  a  more  minute  examination  and 
exposition  of  the  text  and  context. 

The  20th  chapter,  which  immediately  precedes  the 
text,  describes,  in  the  peculiarly  metaphorical  style  of  the 
Apocalypse,  the  passing  away  of  the  Old  Dispensation, 
under  the  figure  of  the  "fleeing  away  of  the  earth  and 
the  heaven;"  the  establishment  of  the  Judgment  by  Jesus 
Christ,  during  his  reign  in  the  New  Dispensation,  etc., 
corresponding  essentially  with  the  Savior's  discourse  in 
the  24th  and  25th  chapters  of  Matthew;  and  Peter's  dis- 
course in  Acts  ii.  That  this  passing  away  of  the  earth 
and  the  heaven,  does  not  relate  to  the  material  universe, 
and  that  the  judgment  here  vividly  set  forth,  does  not  be- 
long to  the  eternal  state,  is  evident  from  the  fact  that  at 
the  beginning  of  the  book  of  Revelation,  in  the  midst  oi  it, 
and  at  the  close  of  it,  the  assurance  is  again  and  again  re- 
iterated that  the  period  of  the  fulfilment  of  these  visions 
was  "at  ka/id" — to  come  "quickly" — "soon  to  come  to 
pass." 

The  text  and  Rev.  xxi.,  xxii.,  introduce  another  state  of 
things  on  earth — the  New  Dispensation — the  Holy  City, 
coming  down  from  God  out  of  heaven — the  Jerusalem 
from  above — the  new  heavens  and  the  new  earth.  The 
glowing  descriptions  of  the  blessedness  of  this  state — 
there  being  "no  more  death,  nor  crying,  nor  sorrow,  nor 
pain,"  etc.,  correspond  precisely  with  the  old  prophecies  of 
the  Gospel  dispensation  and  the  benign  influences  of  Mes- 
siah's reign  and  of  Christian  truth.  See  the  passages  al- 
ready quoted.  The  same  is  also  set  forth  in  verse  9,  as 
"the  Bride,  the  Lamb's  Wife;"  thus  corresponding  with 
other  representations  in  the  New  Testament.  In  "the 
twelve  foundations  are  the  names  of  the  twelve  apostles 
of  the  Lamb."  The  latter  part  of  the  chapter  particular- 
ly agrees  with  the  60th  of  Isaiah.  Let  the  reader  com- 
pare the  two  passages  together;  as  also  the  others  already 
referred  to.  The  "water  of  life,"  spoken  of  in  the  22d 
chapter,  is  the  same  metaphor  as  that  used  by  the  Savior 
in  John  iv.  and  John  vii.  38,  39.  Ezekiel's  vision  of  the 
"river,"  as  recorded  in  the  47th  chapter  of  his  prophecy, 
viay  be  read  in  the  same  connection,  especially  with  the 


SUBSTANCE    OF    SERMONS.  313 

first  verses  of  Rev.  xxii.  Notice  particularly  the  follow- 
ing five  verses:  "  And  he  shewed  me  a  pure  river  of  wa- 
ter of  life,  clear  as  crystal,  proceeding  out  of  the  throne 
of  God  and  of  the  Lamb.  In  the  midst  of  the  street  of  it, 
and  on  either  side  of  the  river,  was  there  the  tree  of  life, 
which  bare  twelve  manner  of  fruits,  and  yielded  her  fruit 
every  month:  and  the  leaves  of  the  tree  Avere  for  the  heal- 
ing of  the  nations.  And  there  shall  be  no  more  curse;  but 
the  throne  of  God  and  of  the  Lamb,  shall  be  in  it;  and 
his  servants  shall  serve  him:  and  they  shall  see  his  face: 
and  his  name  shall  be  in  their  foreheads.  And  there 
shall  be  no  night  there;  and  they  need  no  candle,  neither 
light  of  the  sun;  for  the  Lord  God  giveth  them  light:  and 
they  shall  reign  forever  and  ever." 

This  language  aflfords  demonstrative  evidence  that  the 
New  Jerusalem,  here  described,  the  Holy  City,  the  new 
heavens  and  new  earth,  belong  not  to  the  immortal  state 
but  to  this  life — denoting  the  blessedness  of  the  New  Dis- 
pensation, the  genial  and  life-giving  influences  of  Chris- 
tianity. Only  reflect!  the  leaves  of  that  tree,  which  yield- 
ed her  fruit  every  month,  "were  for  the  HEALING  OF 
THE  NATIONS."  Now,  are  nations  to  be  ''healed"  in 
the  immortal  state  of  existence?  Will  nations  be  diseased 
— morally  diseased,  there? — and  so  need  the  "healing" 
influences  of  the  leaves  of  the  tree  of  life!  No  one  will 
pretend  it.  Then  all  these  representations — the  visions 
of  the  judgment  in  chap,  xx.,  the  passing  away  of  the 
heavens  and  the  earth,  the  descent  of  the  New  Jerusalem, 
the  appearance  of  the  new  heavens  and  earth,  the  punish- 
ment in  the  lake  of  fire,  the  second  death,  etc.,  all  per- 
tain to  this  life,  and  have  not  their  fulfilment  in  eternity. 
They  are  rather  the  bright  visions  and  scenic  representa- 
tions, presented  to  us  in  highly  figurative  language,  of  the 
glorious  influences  of  the  Gospel,  prophesied  of  by  holy 
men  of  old,  and  more  fully  developed  by  Jesus  and  his 
apostles. 

What  light,  and  life,  and  blessedness  may  be  enjoyed 
in  this  New  Jerusalem — the  Holy  City  come  down  from 
God  out  of  heaven!  Upon  this  state  of  blessedness  we 
enter  by  faith,  and  hope,  and  obedience — looking  to  the 
period  of  our  final  introduction  into  that  blessed  immor- 
tality to  which  all  men  shall  ultimately  come.  Out  of 
27 


314  SUBSTANCE    OF    SERMONS. 

this  New  Jerusalem — out  of  the  light  and  peace  of  the 
Gospel,  all  is  darkness  and  gloom,  and  fear,  and  sorrow, — 
arising  from  unbelief  and  sin. 

Brethren! — may  all  of  us  walk  by  the  light  of  this 
City,  and  so  secure  all  its  privileges  and  enjoyments,  in 
prospect  of  the  greater  light  and  blessedness  of  the  life 
to  come! 


EXPOSITIONS  OF  SCRIPTURE. 


THE  SIN  NOT  TO  BE  FORGIVEN. 

Matthew  xii.  31,  32.  "  Wherefore  I  say  uuto  you,  all  manner  of 
blasphemy  shall  be  forgiven  uuto  men:  but  the  blasphemy  against  the 
Holi/  Ghost  shall  not  be  forgiven  unto  men.  And  whosoever  speaketh 
a  word  against  the  Holy  Ghost,  it  shall  not  be  forgiven  him,  neither  in 
this  world,  neither  iu  the  loorhl  to  come." 

Mark  iii.  28,  29  "  Verily  I  say  unto  you,  all  sins  shall  be  forgiven 
uuto  the  SODS  of  men,  and  blasphemies  wherewith  soever  they  shall 
blaspheme:  but  he  that  shall  blaspheme  against  the  Holy  Ghost  hath 
never  forgiveness,  but  is  in  danger  of  eternal  damnation." 

Luke  xii.  10.  "  And  whosoever  slwU  speak  a  word  against  the  Son 
of  Man,  it  shall  be  forgiven  him:  but  unto  him  that  blasphemeth  against 
the  Holy  Ghost,  it  shall  not  be  forgiven." 

The  above  passages,  separately  or  collectively,  are  con- 
fidently relied  on  to  prove  the  most  unchristian  dogma, 
that  some  sinners  shall  remain  unforgiven  and  miserable 
to  all  eternity.  They  therefore  demand  our  most  serious 
and  careful  investigation;  in  order  to  ascertain  whether 
this  interpretation  of  the  Savior's  language  is  correct,  or 
whether  it  is  a  2)erversion  of  his  meaning. 

In  commenting  on  these  passages,  I  shall  use  the  phrase 
Holy  Spirit,  instead  of  "  Holy  Ghost."  The  word  here 
rendered  "Ghost"  means  Spirit,  and  not  ghost,  as  that 
word  is  now  used  and  understood;  that  is,  to  represent  a 
hobgoblin,  or  the  apparition  of  a  dead  man.  Formerly, 
and  when  the  scriptures  were  translated  perhaps,  "ghost" 
meant  ffuest;  and  as  the  Divine  Spirit  was  believed  to  be 
the  guest  of  Christian  believers,  as  well  as  the  immortal 
spirit  the  guest  of  each  human  being,  the  word  signifying 
spirit  was  often  rendered  ghost.  But  as  "ghost"  is  now 
understood  in  a  different  sense,  its  use  should  be  dropped, 
when  speaking  of  the  spirit  of  God  or  man. 


316  EXPOSITIONS    OF    SCRIPTURE. 

In  pursuing  this  investigation,  let  us  inquire, 

1.  W^hfit  was  the  sin  against  the  Holy  Spirit, — so  com- 
monly called  the  unpardonable  sin?  Ans.  It  was  charg- 
ing the  Savior  with  possessing  an  unclean  spirit,  and  per- 
forming his  miraculous  deeds  by  the  aid  of  an  infernal 
spirit;  when  in  fact,  he  was  filled  with  the  Divine  Spirit, 
and  wrought  his  miracles  by  the  divine  energy  imparted 
to  him  by  the  Father.  See  Mark  iii.  30,  the  verse  imme- 
diately succeeding  the  passage  above  quoted.  It  exhibits 
the  nature  of  the  sin  spoken  of  by  giving  the  reason  for 
thus  denouncing  it:  "  Because,"  adds  the  Evangelist — 
"  because  they  said,  he  hath  an  unclean  spirit."  See  also 
Matt.  xii.  24—28;  where  the  circumstances  are  related, 
that  induced  the  Savior  to  utter  the  words  of  the  passage 
under  examination;  to  wit — the  impious  charge  on  the  part 
of  the  Jews,  that  Jesus  "cast  out  devils  by  Beelzebub 
the  prince  of  devils."  Those  who  committed  the  sin, 
then,  were  those  who  witnessed  the  miracles  of  Christ, 
performed  by  the  Holy  Spirit  of  God,  and  attributed  them 
to  an  unclean  or  infernal  spirit.  This  is  the  specific  sin 
denounced;  and  of  coursfe  can  not  be  committed  now,  and 
has  not  been  committed  by  any  body  since  the  days  of 
Christ;  for  none  but  those  who  lived  then  could  witness 
those  wonderful  works,  or  be  guilty  of  the  sin  against  the 
Holy  Spirit. 

That  this  was  the  sin  which  was  not  to  be  forgiven,  is 
admitted  by  several  eminent  orthodox  critics;  among 
whom  may  be  named  Hammond,  Pearce,  and  Adam 
Clarke. 

In  view  of  this  fact,  what  shall  one  say  of  the  wicked- 
ness of  those  who,  in  this  day,  endeavor  to  alarm  the 
ignorant  with  the  idea  that  they  are  or  may  be  guilty  of 
the  blasphemy  against  the  Holy  Spirit — the  unpardonable 
sin?-!  How  many  persons  have  been  driven  to  insanity, 
and  become  raving  maniacs,  by  means  of  this  monstrous 
perversion  of  the  Savior's  meaning  in  these  passages! — 
having  been  led  to  believe  they  had  committed  the  sin 
absolutely  unpardonable,  and  that  consequently  there  was 
for  them  no  possible  escape  from  hell!!  0!  cruel  par- 
tialism,  what  untold  agonies  hast  thou  inflicted  on  human 
souls,  by  thy  manifold  perversions  of  the  word  of  God! 

2.  Let  us  now  endeavor  to  ascertain  what  the  Savior 


EXPOSITIONS    OF    SCRIPTURE.  317 

really  teaches  in  the  words  under  consideration.  I  under- 
stand the  Savior  to  affirm  that  the  sin  against  the  Holy 
Spirit,  on  account  of  its  peculiar  character,  and  the  aggra- 
vatinar  circumstances  of  its  commission,  would  not  be  so 

o 

easily  or  so  soon  forgiven  as  other  sins. 

In  the  Savior's  language  here  recorded,  the  absolute 
negative — "  not,"  and  "  never" — seems  to  be  used  for  the 
comparative;  as  in  many  cases,  not  is  used  for  rather.  This 
is  according  to  the  laws  of  interpretation  as  laid  down  by 
Gerard — Institutes  of  Biblical  Criticism,  chapter  II.  of 
part  II.  sect.  vi.  no.  939. 

I  will  here  introduce  several  passages  to  illustrate  the 
correctness  of  this  exposition  of  the  form  of  expression 
under  consideration.  In  Matt.  ix.  13,  the  Savior  says  to 
the  Pharisees,  "  Go  ye  and  learn  what  that  meaneth,  I  will 
have  mercy,  and  not  sacrifice;"  that  is,  mercy  rather  than 
sacrifice; — for  God  did  require  sacrifices  under  the  law; 
but  mercy,  justice,  and  truth  were  more  important.  Here 
the  positive  form  of  expression  is  used  for  the  comparative. 
So  in  the  text:  some  sins  shall  be  forgiven;  but  one  sin 
shall  not, — that  is,  not  so  readily  or  so  soon,  in  the  ordi- 
nary dispensations  of  Divine  Providence. 

So  in  Mark  ix.  37,  Jesus  says,  "  Whosoever  shall  re- 
ceive me,  receiveth  not  me,  but  him  that  sent  me."  Ac- 
cording to  this  form  of  expressing  a  comparison  or  prefer- 
ence, Jesus  says,  "  Except  a  man  hate  his  father,  mother, 
etc.,  he  can  not  be  my  disciple;"  which  is  recorded  by 
another  evangelist  thus:  "  He  that  loveth  father,  mother, 
etc.,  more  than  me,  is  not  worthy  of  me."  In  one  passage 
Ave  read,  "  Heaven  and  earth  shall  pass  away,  but  my 
words  shall  not  pass  away;"  and  in  another,  "  It  is  easier 
for  heaven  and  earth  to  pass  away,  than  for  my  words  to 
pass  away."  Thus  said  Paul  in  1  Cor.  i.  17,  "Christ 
sent  me  not  to  baptise,  but  to  preach  the  Gospel" — not  so 
much  to  baptise  as  to  preach  the  Gospel;  for  Paul  did  bap- 
tise some,  and  of  course  not  without  authority. 

Again:  for  I  desire  to  fully  and  largely  illustrate  the  fre- 
quent use  of  positive,  for  comjyarative  expressions, — in 
John  V.  40,  the  Savior  said  to  the  Jews,  "Ye  will  «6^  come 
unto  me,  that  ye  might  have  life;"  that  is,  not  come  then, 
and  under  existing  circumstances;  for  many  Jews  did 
afterwards  come  to  Christ.     And  in  John  xiii.  33,  Jesus 


318  EXPOSITIONS    OF    SCRIPTURE. 

said  to  his  disciples,  "Whither  I  go,  ye  can  not  come;" 
as  he  had  before  said  to  the  Jews,  in  John  viii.  21.  Does 
he  mean  that  the  disciples  could  absolutely  never  go 
whither  he  went? — although  he  said,  "Whither  I  go,  ye 
can  not  covae."  No — certainly  not;  for  he  said  to  Peter, — 
when  that  disciple  asked  him,  "  Whither  goest  thou?" 
"Whither  I  go,  thou  canst  not  follow  me  now;  but  thou 
slialt  follow  me  afterwards."  Why,  then,  may  we  not 
understand  the  Savior  to  teach  that  the  sin  against  the  Holy 
Spirit  should  not  then  be  forgiven? — not  so  easily  or  soon 
foro-iven? — not  formven  under  existinsf  or  certain  circum- 
stances? — without  meaning  that  it  was  absolutely  unpar- 
donable. 

In  1  Cor.  XV.  10,  Paul  says,  "I  labored  more  abun- 
dantly than  they  all;  yet  not  I,  but  the  grace  of  God 
which  was  with  me."  Paul  did  labor;  for  he  here  q^rms 
that  he  did;  but  by  the  assistance  of  divine  grace.  Again: 
on  a  certain  occasion,  the  Savior  said,  "  Whosoever  denieth. 
me  before  men,  him  will  I  deny  before  my  Father  who  is 
in  heaven."  Is  this  language  to  be  taken  in  its  absolute, 
positive  signification?  If  so,  what  becomes  of  the  apostle 
Peter,  Avho  certainly  denied  his  Master  before  men?  Ev^ 
ery  body  sees  the  necessity  of  understanding  Christ's 
words  in  a  qualified,  restricted  sense. 

Take  one  other  passage  still  more  to  the  point,  as  illusr 
trative  of  the  texts  at  the  head  of  this  article.  See  1  Cor. 
vi.  9,  10.  The  apostle  says,  "  The  unrighteous- — idolaters, 
thieves,  drunkards,  etc.,  shall  not  inherit  the  kingdom  of 
God."  Does  he  mean  that  such  persons  can  inherit  the 
kingdom  of  God  under  no  circumstances,  nor  to  all  eterpi^ 
ty?  No;  but  that  while  possessing  such  characters,  they 
could  not  inherit  the  kingdom  of  God;- — and  not  that  they 
should  be  endlessly  excluded.  For  in  the  next  verse  he 
says,  "  And  such  were  some  of  tou;  but  ye  are  washed, 
sanctified,"  etc. 

We  see,  then,  that  there  is  a  common  Hebraism — the 
positive  for  the  comparative;  and  that  the  la,ng\tage  under 
consideration  does  not  mean  that  any  sin  is  assolutely  not 
to  be  forgiven.  Although  \  have  abundantly  shown,  by 
numerous  examples,  the  frequent  occurrence  of  this  form 
of  expression  in  scripture,  it  may  not  be  improper  here  to 
refer  to  some  eminent  oxthodpx  critics  aijd  theologians  who 


EXPOSITIONS    OF    SCRIPTURE.  319 

have  interpreted  the  phrase — "shall  not  be  forgiven  unto 
men" — in  the  same  manner  that  I  have  in  this  exposition. 
Gilpin  says,  "Nobody  can  suppose,  considering  the  whole 
tenor  of  Christianity,  that  there  can  be  any  sin,  Avhich  on 
repentance  may  not  be  forgiven.  This,  therefore,  seems 
only  a  stromj  ivay  of  expressing  the  difflcuUy  of  such  re- 
pentance, and  the  impossibihty  of  forgiveness  without  it; 
etc."  Grotius  says — as  quoted  in  Paige's  Selections — ■ 
"This  form  of  speech  is  a  common  Hebraism:  the  Jews 
often  said,  This  shall  be,  and  that  shall  not  be;  not  intend- 
ing however  to  affirm  absolutely  that  the  first  should  be, 
but  to  show  that  the  last  was  much  more  unlikely  or  diffi- 
cult, than  the  first."  Then  he  paraphrases  the  passage, 
"Any  crime  which  may  be  committed,  even  all  calum- 
nies, (or  blasphemies,)  ....  may  be  forgiven  more  reac?- 
ily  than  the  calumny,  (or  blaspemy,)  against  the  spirit  of 
God."  Bishop  Newton  says,  "It  is  a  common  figure  of 
speech  in  the  Oriental  languages,  to  say  of  two  things, 
that  the  one  shall  he,  and  the  other  shall  not  be,  when  the 
meaning  is  only  that  one  shall  happen  sooner  or  more  eaai- 
ly  than  the  other."  This  must  suffice  for  human  author- 
ity here.  Those  who  wish  to  see  more  on  the  subject, 
may  consult  that  invaluable  work,  Paige's  Selections  from 
Eminent  Orthodox  Commentators. 

Does  any  partialist  still  assert  that  the  words  of  Christ 
must  be  taken  in  their  most  absolute  signification,  and 
that  the  sin  spoken  of  is  unqualifiedly  unpardonable? 
Then  let  him  hear  the  Savior's  prayer  for  his  enemies 
and  murderers — the  Jews,  some  of  whom  were  guilty  of 
this  very  sin:  "Father  forgive  them!!"  Was  this  pi'ayer 
a  solemn  mockery?!  Did  Jesus,  on  the  cross,  and  in  the 
agonies  of  death,  pray  for  an  utter  impossibility?!  No — 
never!  Besides,  the  Word  of  God  teaches  that  no  sin  is 
absolutely  unpardonable.  "The  blood  of  Christ,"  says 
a  sacred  writer,  "cleanseth  us  from  all  sin."  In  Isa.  i. 
18,  the  Lord  says  by  the  prophet:  "Come  now,  saith  the 
Lord,  and  let  us  reason  together:  though  your  sins  be  as 
scarlet,  they  shall  be  as  white  as  snow ;  though  they  be 
red  like  crimson,  they  shall  be  as  wool." 

Is  the  objector  not  yet  satisfied?  Does  he  still  insist 
on  the  positive  form  of  expression  here  used,  as  proof  that 
this  sin  is  absolutely  "not  to  be  forgiven,"  to  all  eternity? 


320  EXPOSITIONS   OF   SCRIPTURE. 

Then  I  will  insist  on  the  absolute  positiveness  of  the  first 
part  of  each  passage  under  examination:  "All  manner  of 
sins  and  blasphemies  wherewilhsoever  men  shall  blaspheme, 
SHALL  BE  FORGIVEN  UNTO  THEM."  Now  here 
is  absolute,  universal  forgiveness,  positively  affirmed  by 
the  Savior.  What  will  the  Partialist  say  to  this?  Does 
Jesus  contradict  himself? — saying  in  one  breath  that  all 
sins  shall  be  forgiven  unto  men,  and  in  the  next,  that 
one  sin  shall  not  be  forgiven?  The  Partialist  by  build- 
ing an  argument  on  the  absolute  7tegative  in  the  passage, 
does  make  the  Savior  contradict  himself;  which  is  an  im- 
piety; for  Jesus  neither  uitered  folly  nor  contradictions. 
What  then?  Why,  simply  this:  He  used  a  common  He-  •< 
braism,  well  understood  among  the  Jews;  by  which  he 
taught  that  the  sin  against  the  Holy  Spirit, — on  account 
of  the  circumstances  under  which  it  was  committed,  and 
its  exceeding  heinousness, — would  not  so  soon  or  so  easily 
be  forgiven  as  other  and  ordinary  sins,  according  to  the 
usual  mode  of  the  divine  government. 

The  qualifying  phrases  used  in  these  passages — "never," 
"eternal  damnation,"  and  "neither  in  this  world  nor  in 
the  world  to  come," — will  claim  our  attention  next. 

1.  "Never."  Does  this  word,  as  used  in  Scripture, 
denote  interminable  duration?  When  the  sacred  writers 
say  a  thing  shall  ''never"  be  done,  do  they  always  mean 
that  it  shall  not  be  done  to  all  eternity?  A  few  exam- 
ples of  its  use  in  the  Bible,  will  answer  these  questions  in 
the  negative;  and  demonstrate  that  it  does  not  in  this  place 
afford  any  evidence  that  blasphemy  against  the  Holy 
Spirit  was  to  remain  endlessly  unforgiven.  In  Lev.  vi. 
13,  it  is  said  "The  fire  shall  ever  be  burning  on  the  altar; 
it  shall  never  go  out."  Was  it  to  burn  endlessly?  Has 
not  that  fire  long  ago  gone  out?  Again;  in  2  Sam.  xii. 
10,  it  is  recorded  that  the  Lord  said  to  David,  "The 
sword  shall  never  depart  from  thy  house."  Does  this 
denote  a  period  of  endless  duration?  Was  not  the  sword 
to  depart  from  David's  house  to  all  eternity?!  Once 
more:  in  Jer.  xxxiii.  17,  it  is  written,  "For  thus  saith  the 
Lord,  David  shall  never  want  a  man  to  sit  upon  the  throne 
of  the  house  of  Israel."  These  examples  must  suffice. 
They  amply  demonstrate  that  the  mere  use  of  the  word 
"never,"  as  connected  with  the  blasphemy  against  the 


EXPOSITIONS    OF    SCRIPTURE.  321 

Divine  Spirit,  does  not  in  the  least  militate  against  the 
idea  of  the  possibility  or  certainty  of  its  final  forgiveness. 
"Never,"  in  Mark  iii.  29,  has  only  the  force  of  the  simple 
negative  "not,"  with  a  qualifying  term  signifying  an  in- 
dejinite  but  limiled  period  of  time. 

2.  "Eternal."  According  to  the  Evangelist  Mark's  tes- 
timony, the  Savior  said  that  the  blasphemer  against  the 
Holy  Spirit  was  "in  danger  of  eternal  damnatio7i."  Does 
this  phrase  signify  strictly  endless  damnation?  No. 
This  word  "eternal,"  as  already  remarked,  is  the  render- 
ing oiaionios,  the  adjective  of  aion;  which  last  term,  with 
a  negative,  forms  the  phrase  rendered  "never,"  in  the 
same  verse.  Consequenlly,  it  cannot,  in  this  passage, 
have  a  more  extended  signification  than  the  negative 
"never."  So  far  as  concerns  duration,  "eternal"  is  but  a 
reiteration  of  "never."  If  one  term  embraces  all  eternity, 
the  other  does;  and  if  one  does  not,  neither  does  the  other. 

This  word  had  been  before  applied  to  the  Vnnited  pun- 
ishment of  the  Jews — the  same  race  of  people  that  here 
blasphemed  against  the  Spirit  of  God.  For  instance,  in 
Jer.  xxiii.  40,  the  Lord  says,  by  the  Prophet,  "I  will 
bring  an  everlaatiug  reproach  upon  you,  and  a  perpeliial 
shame,  which  shall  not  be  forgotten."  And  yet  the 
punishment  here  denounced  was  to  continue  only  seventy 
years,  although  called  "everlasting,"  or  "eternal;"  for 
these  two  words  are  both  translated  from  the  same  origi- 
nal term — aioiiios,  as  found  both  in  the  New  Testament, 
and  in  the  Septuagint  Old  Testament.  "Perpetual,"  in 
Jer.  xxiii.  40,  is  also  the  rendering  of  the  same  Avord  as 
"everlasting."  Now,  then,  if  the  seventy  years'  pimish- 
ment  which  the  Jews  endured  at  the  hands  of  the  Baby- 
lonians, could  be  properly  called  "everlasting,"  "perpet- 
ual," or  "eternal" — aionios,  according  to  scripture  usao-e, 
why  not  understand  the  Avord  in  a  limited  sense,  when 
applied  to  the  greater  and  "sorer  punishment"  to  be  in- 
flicted on  the  JeAvs  for  rejecting  the  divinely  commissioned 
and  inspired  Messiah? — Avithout  taking  it  to  the  immortal 
world,  and  making  it  endless. 

Again;  Jude  calls  the  fire  that  burned  up  Sodom  and 
Gomorrah,  "eternal;"  and  yet  how  short  Avere  the  suffer- 
ings of  those  Avho  suffered  it!     So  much  less,  indeed,  did 
the  Sodomites  suffer  in  this  "eternal  fire,"  than  the  Jews 
28 


322  EXPOSITIONS    OF    SCRIPTURE. 

at  a  certain  time  while  enduring  dreadful  and  prolonged 
temporal  calamities,  that  the  prophet  Jeremiah  exclaimed, 
(Lam.  iv.  6,)  "For  the  punishment  of  the  iniquity  of  the 
daughter  of  my  people  is  greater  than  the  punishment  of 
the  sin  of  Sodom,  that  was  overthrown  in  a  moment,  and 
no  hand  stayed  on  her."  How  so,  if  the  Sodomites  were 
suffering  endlessly  in  an  immortal  hell?  Yet  a  sacred  wri- 
ter speaks  of  them  as  "suffering  the  vengeance  of  eternal 
fire."  How  proper,  then,  for  the  Savior  to  call  the  severe 
and  protracted  punishment  endured  by  the  Jews  on  earth, 
"eternal  damnation"! — especially  when  he  said  at  another 
time  that  there  was  soon  coming  upon  them  such  tribula- 
tion as  never  had  been  since  the  beginning  of  the  world, 
and  never  should  be  afterwards.  We  may  safely  affirm, 
therefore,  that  "eternal  damnation"  is  not  endless  misery. 
In  the  passage  under  examination,  that  phrase  only  de- 
notes a  limited  temporal  coudemiiatioii.  So  far,  then,  we 
have  not  been  able  to  find  any  proof  that  the  blasphemy 
against  the  Holy  Spirit  was  absolutely  unpardonable  to 
all  eternity,  or  that  those  who  committed  it  were  to  suffer 
endlessly. 

3.  But  according  to  MattheAv's  account  of  the  Savior's 
language,  he  said  that  sin  should  "not  be  forgiven,  neither 
in  this  [that]  world,  nor  in  the  world  to  come,"  [then 
about  to  come.]  The  original  Greek  phrase  is,  oute  en 
touto  to  aioni,  oute  en  meJhniti;  "neither  in  this  age  or  dis- 
pensation, nor  in  that  which  is  coming,  or  about  to  come." 

The  common  interpretation  of  this  phrase  is,  that  the 
sin  here  denounced  should  not  be  forgiven,  neither  in  this 
state  of  existence — this  life,  nor  in  the  immortal  state — the 
life  to  come.  This  is  incorrect.  "This  world,"  in  scrip- 
ture, does  not  signify  this  life;  nor  does  the  "world  to 
come"  mean  the  future  life.  In  the  New  Testament, 
those  terms  denote  the  Mosaic  age  or  dispensation,  and 
the  Christian  dispensation — the  age  then  about  to  come. 
The  careful  reader  will  have  observed  that  "world"  is  here 
the  rendering  of  aiou,  the  word  that  principally  forms  the 
qualifying  phrases  "never,"  and  "eternal,"  in  the  parallel 
passage  in  Mark. 

Neither  of  these  passages  therefore,  nor  all  of  them  to- 
gether, can  favor  the  opinion  that  the  sin  here  alluded  to 
was  absolutely  not  to  be  forgiven  to  all  eternity,  or  that 


EXPOSITIONS    OF     SCRIPTURK.  323 

it  exposed  a  man  to  endless  misery.  All  the  terms  used, 
separately  or  collectively,  relate  to  dispensations  of  God's 
government  on  earth,  and  not  to  the  immortal  state  of 
existence. 

Ao-ain;  "eternal"  is  the  translation  of  aionios,  an  adjec- 
tive derived  from  aiou,  the  original  of  "world"  in  the  pas- 
san-e  under  consideration.  The  Orthodox  contend  that 
"eternal"  here  means  endless,  in  the  strictest  and  fullest 
sense  of  that  word.  Well,  then,  "world" — aion,  must 
mean  clernUy;  for  a  derivative  word  does  not  convey  more 
meaning  than  its  primitive.  White  is  no  whiter  than 
whiteness;  beaatifnl  is  no  more  beautiful  than  beauty;  sin- 
ful is  no  more  sinful  than  sin;  aionios  is  no  longer  than 
'aion;  nor  does  "eternal"  here  denote  any  longer  period 
than  "world."  If  "world"  here  meant  eteruity,  we  should 
say  "this  eternity,  and  the  eternity  to  come" !  And  we 
should  read  in  the  New  Testament  of  the  "end  of  this 
eternity";  of  "eternities,"  in  the  plural  form,  past,  pres- 
ent, and  future;  of  "the  begiuniiig  of  eternity";  of  "eterni- 
ties of  eternities,"  etc. 

We  come  to  the  inevitable  conclusion,  therefore,  that 
the  blasphemy  against  the  Holy  Spirit,  on  account  of  its 
peculiar  heinousness,  and  the  circumstances  under  which 
it  was  committed,  would  not  so  soon  or  so  readily  be  for- 
given as  ordinary  sins;  that  it  would  not  be  forgiven  to  the 
age — neither  in  that  dispensation,  nor  in  the  dispensation 
then  to  come,  and  that  it  made  those  who  thus  sinned  lia- 
ble to  aionion  or  age;  lasting  condemnation — the  suffering 
of  dreadful  and  prolonged  temporal  calamities. 

Nor  are  the  Universalists  alotie  in  giving  this  interpre- 
tation to  the  passages  relating  to  the  sin  against  the  Holy 
Spirit.  Our  exposition  is  neither  strange  nor  novel.  Em- 
inent and  learned  orthodox  critics  and  theologians  have 
given  similar  expositions.  I  referred  to  some  of  these  in 
the  preceding  remarks;  and  will  now  introduce  the  con- 
cessions of  others.  Hammond  contends  that  the  sin  is  re- 
ally unpardonable,  unless  repented  of;  but  believes  it  could 
be  repented  of,  and  then  forgiven.  Gilpin  also  affirms 
that  this  sin  might  be  forgiven  on  repentance.  He  says 
the  pharisees  who  thus  sinned,  "were  7iot  beyond  the 
reach  of  forgiveness  on  their  repentance."  Pearce  on  the 
expression — "neither  in  this  world,  nor  in  the  world  to 


324  EXPOSITIONS    OF    SCRIPTURE. 

come,"  says,  "Rather,  neither  in  this  age,  nor  in  the  age 
to  come:  i,  e.,  neither  in  this  age  when  the  law  of  Moses 
subsists,  nor  in  that  also,  Avhen  the  kingdom  of  heaven, 
which  isa<  hand,  shall  succeed  to  it.  This  is  a  strong  way 
of  expressing  how  diJficuH  a  thing  it  was  for  such  a  sinner 
to  obtain  pardon;"  and  much  more  to  the  same  effect. 
The  celebrated  Dr.  Adam  Clarke  gives  the  same  exposi- 
tion of  the  phrase;  "neither  in  this  world,  nor  in  the  world 
to  come."  He  also  says  the  punishment  was  "the  de- 
struction of  the  body,"  and  not  "the  damnation  of  the 
soul;"  that  "on  repentance,  mercy  might  be  extended  to  the 
soul;  and  that  every  sin  may  be  repented  of  under  the 
Gospel  dispensation."  For  a  more  full  exhibition  of  the 
views  of  orthodox  writers  in  relation  to  this  subject,  the  read- 
er is  referred  to  "Paige's  Selections  from  Eminent  Com- 
mentators, who  have  believed  in  punishment  after  death; 
wherein  they  have  agreed  with  Universalists,  in  their  in- 
terpretation of  Scriptures  relating  to  punishment."  It  is 
sufficiently  proved  that  our  exposition  is  in  accordance  with 
the  uniform  teaching  of  the  sacred  writers;  and  not  only 
so,  but  it  is  admitted  to  be  correct,  by  many  believers  in 
future  punishment,  and  by  some  advocates  of  the  doctrine 
of  endless  misery.  Can  anything  more  than  this  be  rea- 
sonably required  of  us? 

Finally:  1.  Does  any  one  still  insist  that  the  "blasphe- 
my against  the  Holy  Spirit  shall  not  be  forgiven,"  in  the 
most  absolute  and  positive  sense  of  that  expression?  Then 
I  shall  insist  on  the  other  absolute  and  positive  declara- 
tion of  the  Savior,  "all  manner  of  sin  and  blasphemy 
SHALL  BE  FORGIVEN  UNTO  MEN."  If  you  say, 
the  sin  here  specified,  is  an  exception;  I  answer.  Have  it 
so,  and  then  admit,  if  you  have  any  sense  of  consistency, 
that  all  OTHER  sin  and  blasphemy  shall  be  forgiven  most 
certainly  and  positively! 

2.  Does  any  one  still  claim  the  expression — "hath  nev- 
er forgiveness,"  as  reaching  throughout  all  eternity? — 
Then  I  answer.  Other  sins  have  forgiveness  in  that  future 
period  embraced  by  the  word  "never,"  and  no  protestant 
partialist  can  successfully  contradict  this  assertion,  nor 
will  he  admit  it.  Then  he  must  give  up  his  argument 
founded  on  the  force  of  the  word  "never." 

3.  Does    any  one  still  insist  on   the    phrase,    "eternal 


EXPOSITIONS    OF    SCRIPTURE.  326 

damnation,"  as  signifying  strictly  endless  misery  in  the 
immortal  state  of  existence?  Then  no  other  sinner  is  at 
all  "in  danger"  of  suftering  that  misery;  for  the  Savior 
says,  in  that  passage,  "all  sins  SHALL  BE  forgiven  un- 
to the  sons  of  men,  and  blasphemies  wliereicUhsoever  they 
shall  blaspheme;  but  he — and  of  course  he  only — that  shall 
blaspheme  against  the  Holy  Spirit,  ....  is  in  danger  of 
eternal  damnation."  Xobody  else  is  in  the  least  exposed 
'  or  liable  to  this  damnation,  or  "in  danger"  of  enduring  it! 
Will  the  partialist  admit  this?  Probably  not.  Then  let 
him  give  up  the  argument  for  endless  misery,  founded  on 
the  expression,  "eternal  damnation,"  found  in  Mark  iii. 
29,  and  only  there. 

4.  Does  any  one  still  found  an  argument  for  the  idea 
that  this  sin  is  absolutely  unpardonable,  to  all  eternity,  on 
the  expression,  "neither  in  this  world,  nor  in  the  world  to 
come?" — meaning  thereby,  neither  in  this  life,  nor  in  eter- 
nity. Then  I  shall  insist  that  some  sins,  that  all  other  sins 
MAY  be  forgiven  in  eternity/ — for  the  passage  distinctly  im- 
plies that  some  sins  may  and  shall  be  forgiven  in  "the 
world  to  come;"  and  if  "the  world  to  come"  is  eternity, 
other  sins  will  be  forgiven  there.  And  in  this  passage,  so 
far  as  the  'New  Testament  is  concerned,  the  Romanist  prin- 
cipally builds  his  doctrine  of  purgatorial  punishment  and 
forgiveness.  Is  the  protestant  partialist  ready  to  receive 
that  doctrine,  and  admit  that  some  sins  may  and  "shall  be 
forgiven  in  the  world  to  come" — that  is,  in  eternity,  as  he 
understands  that  phrase?  He  will  probably  answer  most 
emphatically,  JVo!  Then,  Sir,  let  me  say  to  you  just  as 
emphatically,  Never  allude  to  the  sin  against  the  Holy 
Spirit  as  absolutely  unpardonable,  to  all  eternity;  nor  ever 
again  quote  either  of  the  passages  at  the  head  of  this  arti- 
cle, as  any  proof  of  the  doctrine  of  endless  misery — never! 


326  EXPOSITIONS    OF    SCRIPTURE. 

THE  FINAL  DESTINY   OF  JUDAS. 

Matt,  xxxvi.  24.  "The  Sou  of  Man  goeth  as  it  is  written  of  liini: 
but  woe  unto  that  man  by  whom  the  Son  of  man  is  betrayed  !  it  had 
been  good  for  that  man  if  he  had  not  been  born." 

John  xvii.  12.  "While  I  was  with  them  in  the  world,  I  kept  them 
in  thy  name:  those  that  thou  gavest  me  I  have  kept,  and  none  of  .hem 
is  lost,  but  the  son  of  perdition;  that  the  Scripture  might  be  f  ilfilled." 

Acts  i.  24,  25.     "And   they   prayed  and  said.   Thou,   Lord,   which  . 
knowest  the  hearts  of  all  men,  shew  whether  of  these  two  thou  liast  cho- 
sen, that  he  may  take  part  of  this  ministry  and  apostlcship,  from  which 
Judas  by  traussression  fell,  that  he  might  go  to  his  own  place." 

Matt,  xxvii.  5.  "And  he  [Judas]  cast  down  the  thirty  pieces  of 
silver  in  tlie  temple,  and  departed,  and  went  and  hanged  himself." 

John  vi.  70.  "Jesus  answered  them,  Have  I  not  chosen  you  twelve, 
and  one  of  you  is  a  devil?" 

In  the  examination  of  all  these  passages,  the  inquiry  is. 
Do  they — one  or  all — prove  the  endless  damnation,  the 
remediless  and  final  perdition,  of  Judas  Iscariot?  Is  there 
any  evidence  in  Scripture  that  Judas  will  endure  endless 
misery,  even  if  other  sinners  do? — which  we  deny.  Of 
course,  if  Universalisra  is  true,  and  all  men  are  to  be  sav- 
ed, Judas  will  be  saved;  but  his  case  is  often  referred  to  as 
an  argument  against  the  doctrine  of  final  universal  salva- 
tion— as  evidence  that  it  is  not  true.  With  this  object  be- 
fore us,  let  us  carefully  examine  the  most  important  passa- 
ges relating  to  this  subject.  In  this,  as  well  as  in  other 
expositions  of  a  similar  kind,  I  shall  study  bremty,  so  far 
as  shall  be  consistent  with  perspicuity.  I  desire  to  say  as 
little  as  possible,  and  yet  be  imderstood.  The  reader 
must  therefore  elaborate  some  of  the  arguments,  and  car- 
ry out  the  brief  comments  on  passages  of  Scripture,  as  far 
as  he  pleases  for  him.self.  The  simple  reading  of  an  ex- 
position of  a  controverted  text,  is  frequently  insufficient; 
— it  must  be  studied. 

1.  Let  us  examine  the  first  of  the  list  of  passages  placed 
at  the  head  of  this  article;  particularly  the  expression,  "It 
had  been  good  for  that  man  if  he  had  not  been  bom." 
Are  these  words  to  be  taken  in  their  literal,  strictest,  and 
mo.st  absolute  signification?  Are  we  to  understand  that 
with  reference  to  eternity,  and  man's  final  destiny,  it  had 
been  better  for  Judas  not  to  have  been  born?  Does  the 
language  imply  his  final  exclusion  from  heaven,  and  his 


EXPOSITIONS    OF    SCRIPTURE.  327 

endurance  of  endless  misery?  Do  the  Savior's  words 
prove  that  the  existence  of  Judas  shall  be  to  him  an  eter- 
nal and  remediless  curse?  I  answer,  No — most  emphati- 
cally, No! 

That  no  argument  for  the  endless  misery  of  Judas  can 
be  drawn  from  these  words,  is  evident  from  the  fact  that 
they  formed  a  proiieiijial  expression  among  the  Jews,  by 
which  they  represented  a  man's  great  temporal  suiferings, 
Avithout  the'least  Reference  to  eternity.  The  condition  of 
men  hereafter  is  not  embraced  in  the  sentence.  It  relates 
only  to  the  concerns  of  litis  life,  including  death  itself,  per- 
haps, and  the  manner  of  it.  To  prove  the  correctness  of 
this  interpretation  of  these  words,  and  to  illustrate  the 
proverbial  character  of  the  expression,  as  relating  to  tem- 
poral evils  only,  without  reference  to  man's  final  destiny, 
let  us  consult  some  passages  of  scripture.  Job  (ch.  iii.  1- 
8)  cursed  the  day  of  his  birth;  not  because  he  was  afraid 
he  should  be  miserable  hereafter,  but  because  he  was 
miserable  here.  In  all  his  curses  of  that  day,  he  alluded 
not  to  his  future  or  final  destiny;  nor  even  to  his  condi- 
tion afterwards  in  this  life;  for  that  was  to  be  improved, 
and  he  even  then  expected  to  see  his  "Redeemer"  on 
earth — while  yet  "in  the  flesh."  Yet  he  said;  "Let  the 
day  perish  Avherein  I  was  born!"  See  the  whole  chapter; 
where  it  will  be  seen  that  he  most  earnestly  wished  he 
ha/1,  not  bee/i  born.  Does  this  prove  that  the  old  patriarch 
expected  to  be  miserable  hereafter?  Nobody  will  pretend 
it.  Then  the  Savior's  use  of  a  similar  expression  in  re- 
lation to  Judas,  is  no  proof  that  he  is  to  be  miserable  in 
the  life  to  come,  or  endlessly. 

The  prophet  Jeremiah  also,  in  view  of  his  temporal 
sufferings,  cursed  the  day  of  his  birth.  Jer.  xx.  14-18. 
He  wished  he  had  never  been  born.  Why?  Because  he 
expected  to  be  damned  endlessly  hereafter?  No;  but  be- 
cause he  endured  such  afflictions  in  this  life,  from  his  con- 
nection with  a  wicked  and  perverse  people.  How  foolish, 
then,  to  rest  the  aAvful  dogma  of  immoi'tal  woe  on  the  use 
of  similar  language  by  Jesus  Christ! 

Once  more;  to  the  same  effect  is  the  language  of  the 
Wise  Man  in  Eccles.  vi.  1-4.  "There  is  an  evil  which  I 
have  seen  under  the  sun,  and  it  is  common  among  men: 
a  man  to  whom  God  hath  given  riches,  wealth,  and  honor, 


S28  EXPOSITIONS    OF    SCRIPTURE. 

SO  that  he  wanteth  nothing  for  his  soul  of  all  that  he  de- 
sireth,  yet  God  giveth  him  not  power  to  eat  thereof,  but 
a  stranger  eateth  it:  this  is  vanity,  and  it  is  an  evil  disease. 
If  a  man  beget  an  hundred  children,  and  live  many  years, 
so  that  the  days  of  his  years  be  many,  and  his  soul  be 
not  filled  with  _(700(i,  and  also  that  he  have  no  burial:  I 
say,  that  an  untimely  birth  is  better  than  he.  Forhecom- 
eth  in  with  vanity,  and  departeth  in  darkness,  and  his 
name  shall  be  covered  with  darkness."  Here  Solomon  de- 
clares that  though  a  man  live  many  years,  yet  if  his  soul 
be  not  filled  with  good,  and  he  have  no  burial,  "an  untime- 
ly birth  is  better  than  he."  Surely  here  is  no  allusion  to 
future  or  endless  evil;  but  only  to  a  lack  of  good  in  this 
life.  Are  not  these  examples,  then,  sufficient  to  convince 
everybody  that  this  kind  of  language  as  used  in  Scripture, 
can  afford  no  countenance  to  the  doctrine  of  the  final  and 
irremediable  ruin  of  any  human  soul?  Although  affirmed, 
after  this  proverbial  style  of  speaking,  that  it  had  been 
good  for  a  man  not  to  have  been  born,  yet  it  is  no  evi- 
dence that  his  life  should  prove  an  endless  curse;  for  the 
words  do  not  contemplate  or  embrace  the  whole  of  his 
existence. 

But  does  any  one  still  insist  on  this  language  as  proof 
of  the  endless  perdition  of  Judas?  Then  I  shall  insist  on 
the  fact  of  the  same  doom  to  be  experienced  by  the  patri- 
arch Job,  and  the  prophet  Jeremiah! — and  by  every  man 
"whose  soul  is  not  here  filled  Avith  good,  and  who  has  no 
burial!!" 

It  may  be  proper  to  add  here,  that  the  Methodist  Dr. 
Adam  Clarke  testifies  that  this  was  a  "proverbial  saying, 
used  in  many  cases  Avhere  the  fixing  of  the  irreversible 
doom  of  a  sinner  is  not  implied;"  and  quotes  several  pas- 
sages from  the  Jewish  writers  to  that  effect.  But  the 
above  passages  from  the  Bible  prove  the  same  thing,  and 
will  probably  be  more  satisfactory  to  our  readers,  than 
quotations  from  uninspired  Jewish  writers.  For  the  ex- 
amples given  by  Dr.  Clarke,  however,  the  reader  is  re- 
ferred to  his  long  Note  at  the  end  of  the  first  chapter  of 
the  Acts.  Suffice  it  now  to  say  with  reference  to  this 
passage,  if  there  is  olher  evidence  of  the  final  damnation 
of  Judas,  there  is  no  evidence  of  it  at  all;  for  this  comes 
infinitely  short  of  proving  any  such  thing. 


EXPOSITIONS    OF    SCRIPTURE.  329 

2.  In  John  vi.  70,  the  Savior  in  addressing  his  twelve 
chosen  disciples,  said  "one  of  them  was  a  devil."  It  is 
not  necessary  to  dwell  at  any  length  on  this  passage;  for 
it  is  seldom  quoted  as  any  proof  of  the  evil  destiny  of  Ju- 
das, in  the  immortal  state.  It  may  be  proper  to  say,  how- 
ever, that  the  Savior  once  said  to  Peter,  "Get  thee  behind 
me,  Satan."  So  if  the  former  passage  furnishes  any  ev- 
idence of  the  final  misery  of  Judas,  the  latter  furnishes 
equal  evidence  of  the  final  misery  of  the  apostle  Peter! 

3.  Some  imagine  they  find  reason  to  believe  in  the  end- 
less misery  of  the  traitor  and  betrayer,  in  the  fact  that  he 
"hanged  himself," — supposing  that  no  suicide  can  ever 
be  saved. 

But,  in  the  first  place,  it  is  not  certain  that  the  word 
here  rendered  "hanged  himself,"  might  not  be  translated 
"was  suffocated."  Dr.  Adam  Clarke  endeavors  to  prove 
that  the  word  here  means  that;  and  that  Judas  did  not  take 
his  own  life.  He  thus  makes  this  statement  correspond 
with  Acts  i.  18:  "Now  this  man  purchased  a  field  with 
the  reward  of  iniquity;  and  falling  headlong,  he  burst 
asunder  in  the  midst,  and  all  his  bowels  gushed  out." 
This  eminent  commentator  proves  that  this  mode  of  death 
might  have  been  the  effect  of  excessive  grief,  without  sup- 
posing that  he  took  his  own  life.  For  the  Doctor's  able 
arguments  on  this  subject,  the  reader  is  referred  to  the 
Notes  at  the  end  of  Acts  i. 

In  the  second  place,  it  is  all  a  mere  assumiotion  that  no 
suicide  can  ever  be  saved;  even  admitting  that  Judas  vol- 
untarily desti-oyed  himself.  There  is  no  proof  of  it  in  all 
the  Word  of  God.  It  is  nowhere  said  by  prophet,  apos- 
tle, or  other  sacred  writer,  speaking  by  divine  inspiration, 
that  he  who  takes  his  own  life  shall  be  endlessly,  remedi- 
lessly  miserable.  Several  examples  of  this  kind  are  giv- 
en in  scripture;  but  not  a  single  hint  of  their  endless  per- 
dition. Sampson,  who  took  his  own  life,  is  even  classed 
among  the  "faithful,"  in  Heb.  xi.  32.  Samson  was  a  sui- 
cide; but  will  any  one  venture  to  say  that  he  is  suffering 
in  an  immortal  hell?-! 

So  then  this  passage  favors  the  idea  of  the  exclusion  of 
Judas  from  heaven  hereafter,  only  on  a  sheer  assumption, 
and  an  inference,  with  the  supposition  that  the  general 
principles  of  modern  orthodoxy  are  correct. 


330  EXPOSITIONS    OF    SCRIPTURK. 

A  single  remark  here:  This  mode  of  the  traitor's  death 
justifies  the  use  of  the  common  proverb  by  the  Savior — 
"it  had  been  good  for  that  man  if  he  had  not  been  born;" 
— whether  his  misery  was  so  intolerable  that  he  killed 
himself,  or  whether  it  was  the  involuntary  result  of  exces- 
sive grief.  How  horrible  must  have  been  his  condition! 
how  wretched!  into  what  a  dreadful  hell  was  he  plunged!! 
And  yet  partialists  would  plunge  him  into  still  another,  an 
immortal  hell! 

1.  In  John  xxvii.  12,  the  Savior,  speaking  of  his  twelve 
disciples,  says  "none  of  them  was  lost,  but  the  son  oi  per- 
ditlon" — Judas  Iscariot,  of  course. 

One  of  the  apostles  being  "lout,"  evidently  means  lost 
from  the  apostleship — from  the  company  of  the  chosen 
twelve.  It  is  too  much  to  assume  here,  that  being  ''lost" 
is  being  endlessly  damned  in  hell;  and  such  an  interpreta- 
tion of  the  Savior's  language  is  the  merest  and  most  un- 
founded assumption.  The  word  "lost"  belongs  not  to 
the  immortal  state  of  existence; — it  reaches  not  beyond 
the  resurrection.  The  word  has  several  significations;  but 
the  connection  in  this  case  seems  to  denote  Judas'  being 
"lost"  from  his  place  as  an  apostle. 

It  may  be  proper  to  remark  here  that  the  words  "lost" 
and  "perdition,"  in  this  passage,  are  translated  from  two 
Greek  words  that  correspond  to  each  other,  as  verb  and 
noun — apolelo  and  apoh-ias;  which  might  be  rendered  in 
a  similar  manner,  thus:  "none  of  them  is  destroyed,  but 
the  son  of  destruction/"  or  perished,  but  the  son  of  perdi- 
tion. In  no  case,  however,  are  these  terms  applied  to 
human  beings  in  the  resurrection-state,  or  to  man's  im- 
mortal destiny.  The  Savior  says,  "I  come  to  seek  and 
to  save  that  which  was  lost."  And  when  the  prodigal 
son  was  received  into  favor,  they  said  he  had  been  "lost, 
but  y,'as  found."  Being  lost,  does  not  preclude  one's  final 
salvation. 

Suffice  it  to  say,  with  reference  to  Judas,  that  he  fell 
from  the  apostleship,  was  lost  from  the  company  of  the 
chosen  twelve,  and  Avas  literally  destroyed,  or  suffered 
"perdition."  He  went  prematurely,  by  violence,  and 
wretchedly  out  of  this  world.  How  proper,  then,  to  call 
him  a  "son  of  perdition!" 

That  this  is  the  proper  interpretation  of  the  above  pas- 


EXPOSITIONS    OF    SCRIPTURE.  331 

safe  is  conceded  by  several  eminent  critics  and  theolo- 
gians among  the  orthodox;  such  as  Whitby,  Rosenmuller, 
Wakefield,  and  Hammond.  Those  who  wish  to  consult 
the  views  of  these  writers  more  fully,  are  referred  to  their 
respective  works,  or,  Avhat  is  more  convenient,  to  "Paige's 
Selections"  a  work  that  contains  many  important  conces- 
sions from  a  host  of  believers  in  future  punishment,  in  re- 
lation to  nearly  all  the  passages  in  the  New  Testament 
that  are  commonly  supposed  to  prove  the  doctrine  of  pun- 
ishment in  the  future  life. 

2.  We  come  now  to  the  only  other  passage  in  relation 
to  this  subject,  that  requires  any  particular  attention — 
Acts  i.  24,  25;  which  reads  thus:  "And  they  prayed  and 
said.  Thou,  Lord,  which  knowest  the  hearts  of  all  men, 
shew  whether  of  these  two  thou  hast  chosen,  that  he  may 
take  part  of  this  ministry  and  apostleship,  from  which  Ju- 
das by  transgression  fell,  that  he  might  go  to  his  own 
place." 

The  whole  argument  for  the  final  damnation  of  Judas, 
rests  on  the  assumptions  (1)  that  the  phrase  "his  own 
place"  relates  to  Judas,  (2)  that  it  represents  his  final 
condition,  (3)  and  that  "his  own  place"  is  hell.  In  the 
first  place,  some  learned  orthodox  writers  think  the  phrase, 
"might  go  to  his  own  place,"  relates  to  the  newly  elected 
apostle,  Matthias;  and  not  to  the  traitor.  Among  these 
may  be  named  Gilpin,  Hammond,  and  Adam  Clarke. — 
The  apostleship  from  which  Judas  "fell,"  was  now  Mat- 
thias' "own  place."  Whether  this  is  the  correct  inter- 
pretation, I  will  not  pretend  to  affirm  positively.  It  may 
be  so;  it  may  not. 

In  the  next  place,  even  if  the  evangelist  is  speaking  of 
Judas'  "own  place,"  it  must  not  be  taken  for  granted, 
without  proof,  that  it  represents  his  final  destiny — his  im- 
mortal condition  Pearce  seems  to  think  it  denotes  the 
grave.  Dr.  Clarke  says  some  state  that  "his  own  place" 
meant  his  own  house,  or  former  occupation. 

At  any  rate,  and  above  all,  it  is  monstro\is  to  asstime 
that  an  endless  hell  is  the  "place"  alUided  to.  Who  has 
called  that  Judas'  "own  place?"  Prophet  or  apostle? 
Never!  God  or  his  Son?  Never!  Then  what  uninspired 
or  sinful  man  will  venture  to  assert,  on  his  own  responsi- 
bility, that  going  "to  his    own  place,"  means  going  to  a 


332  EXPOSITIONS    OF    SCRIPTURE. 

hell  of  immortal  woe?-!  It  is  now  difficult  for  us  to  say- 
positively  what  the  phrase  does  mean;  but  no  man  has  a 
right  to  assume  that  it  means  a  state  of  endless  misery; 
for  in  the  first  place,  such  a  state  cannot  be  proved  to  ex- 
ist at  all:  and  in  the  second  place,  if  it  does  exist,  there 
is  no  evidence  that  Judas  was  to  suffer  there. 

Among  all  the  eminent  orthodox  commentators,  Dr. 
Adam  Clarke  has  probably  written  the  most  largely  and 
ably  on  this  subject.  Although  in  one  or  two  passages, 
he  seems  to  speak  of  the  fate  of  Judas,  after  the  usual 
manner  among  partialiste,  yet  in  a  long  Note  at  the  close 
of  the  first  chapter  of  the  Acts,  he  enters  into  a  labored 
argument  to  prove  that  he  was  not  positively  excluded 
from  salvation.  These  are  the  words  with  which  Dr. 
Adam  Clarke  concludes  his  argument:  "I  contend  that 
there  is  no  positive  evidence  of  the  final  damnation  of 
Judas  in  the  sacred  text."  For  the  whole  Note,  see  the 
Doctor's  large  commentary,  although  a  portion  of  it  is 
given  in  the  "Selections"  above  alluded  to.  Yet  what 
the  learned  Methodist  contends  can  not  be  found  in  the 
Bible,  every  common  partialist  can  find  with  all  readi- 
ness!! and  assert  with  the  utmost  positiveness  and 
flippancy! 

Before  concluding  this  exposition,  I  wish  to  offer  one 
of  two  arguments  for  the  benefit  of  the  two  great  classes 
of  partialist  religionists  in  Christendom;  I  mean  Calvin- 
ists  and  Arminians; — admitting  now,  for  the  sake  of  the 
argument,  Avhat  is  not  true,  that  some  sinners  may  suffer 
endless  misery.  Whoever  else  may  go  to  hell  hereafter, 
Judas  is  not  of  the  number;  if  either  Calvinism  or  Armin- 
ianism  is  the  doctrine  of  the  Bible.     For, 

1.  Calvinists  believe  that  whoever  is  elected,  is  certain 
of  final  salvation,  whatever  evils  may  befal  him  in  this  life, 
or  whatever  sins  he  may  commit.  So  teaches  the  West- 
minster Catechism,  and  so  reiterates  the  Presbyterian 
Confession  of  Faith.  Now  look  at  one  of  the  passages 
relating  to  the  traitor.  Jesus  says  (John  vi.  70.)  "Have 
I  not  chosen  you  twelve  and  one  of  you  is  a  devil?"  Here 
the  word  rendered  "chosen" — exelexainei/ ,  is  the  one  which 
is  frequently  rendered  "elect."  Hence,  we  may  read  the 
passage — "Have  I  not  elected  you  twelve,  [including  Ju- 
das,] and  one  of  you  is  a  devil?"     Then  what  Calvinist, 


EXPOSITIONS    OF    SCRIPTtRE.  333 

who  believes  in  unconditional  election  and  reprobation, 
will  presume  to  intimate  that  Judas  has  gone,  or  will  go, 
to  an  endless  hell?-! 

2.  Here  let  me  claim  the  attention  of  the  Arminians  for 
a  moment.  They  teach  that  any  sinner,  hoAvever  vile, 
may  be  saved  on  repentance.  They  affirm  that  only  the 
"FINALLY  impeiulent"  shall  go  to  hell.  "Final  impeni- 
tence," however,  is  an  wnscriptural  phrase,  and  an  anti- 
scriplural  and  false  idea. 

Well,  the  Evangelist  Matthew  (xxvii.  3,  4)  declares 
that  Judas  "repented."  Then  will  he  not  be  saved? 
Will  Arminians  endlessly  damn  the  penitent  sinner?-! 
But  says  one,  It  Avas  only  a  legal  "repentance;"  it  was  not 
"evangelical,"  or  acceptable  to  God.  How  do  you  know 
that,  Sir?  Did  not  Judas  confess  his  sin,  and  restore  the 
price  of  his  iniquity,  as  well  as  bear  testimony  to  the  in- 
nocence of  his  Master?  W^as  not  this  an  evidence  of  the 
sincerity  of  his  repentance?  Have  you,  Sir!  Avho  talk 
about  Judas'  going  to  hell — have  you  given  equal  proof 
of  the  evangelical  character  of  your  repentance  by  confess- 
ing your  sins,  and  making  reparation  Avhere  you  have  in- 
jured a  fellow  man?  Permit  me  to  say  that  many  pro- 
fessed Christians  who  talk  about  the  "legal  repentance" 
of  Judas,  are  more  hkcly  to  go  to  hell,  than  he! 

But  then,  says  another,  Judas  committed  a  great  crime, 
in  betraying  his  Master.  So  he  did;  but  do  great  crimes 
exclude  a  man  from  heaven,  merely  because  they  are 
great?  Did  not  Peter  commit  a  great  crime  when  he  de- 
nied the  Messiah,  with  an  imprecation  and  an  oath? — and 
yet  who  beheves  Peter  will  be  endlessly  lost?  Was  Judas 
worse  than  the  murderers  of  Jesus — those  Avho  instigated 
and  paid  him  to  deliver  his  Master  into  their  hands?  Yet 
the  Savior  praj/nl  for  them — "Father,  forgive  them!!" 
Is  Judas  more  beyond  the  reach  of  mercy  than  they? 

Besides,  was  not  Judas  jmi/ished?  Did  he  not  endure 
most  horrible  mental  agony,  that  terminated  in  an  awful 
death?  And  shall  he  sutler  immortal  agony  in  hell?-! 
The  same  bencA^olence  and  grace  can  change  him  and  fit 
him  for  heaAen,  that  can  change  David,  and  Peter  and 
Saul  of  Tarsus,  and  others  Avhose  sins  may  be  eA'en  "as 
scarlet"  or  "as  crimson."  All  sins  may  become  as  "white 
as   wool  or  snow."     Judas  meant  wrong,    like  Joseph's 


334  EXPOSITIONS    OF    SCRIPTURE. 

brethren;  but  God  meant  and  overruled  it  for  good;  and 
he,  Hke  them,  in  the  case  alluded  to,  will  partake  of  that 
"good." 

Finally;  if  anybody  is  to  be  endlessly  damned  hereafter, 
it  is  not  Judas, — according  to  either  Calvinism  or  Armin- 
ianism.  Truth  is,  however,  nobody  is  to  be  endlessly 
damned;  and  consequently  Judas  will  not  be. 


YE  SHALL  DIE  IN  YOUR  SINS. 

John  viii.  21.  "  Then  said  .Tesus  unto  them,  I  go  my  way  and  ye 
shall  seek  me,  and  shall  die  in  your  sins:  whither  I  go,  ye  ean  not  come." 

This  passage  is  commonly  supposed  to  teach  that  the 
Jews  whom  the  Savior  addressed  were  to  die  sinners,  and 
nevM'  be  saved;  and  so,  that  every  man  who  dies  a  sinner 
shall  be  endlessly  excluded  from  heaven  and  happiness. 
That  this  is  an  error,  and  a  perversion  of  the  proper 
meaning  of  Christ's  words,  will  appear  from  the  following 
considerations: 

1.  If  the  argument  is  founded  on  the  expression,  "ye 
shall  die  in  your  sins,"  in  the  general  sense  of  dying  sin- 
ners, (which  is  not  its  meaning  here,)  then  all  men  will 
be  excluded  from  heaven;  for,  Avho  does  not  die  a  sinner? 
Who  is  entirely  and  perfectly  free  from  sinfulness  before 
death?  Not  one!  Then  all  die  sinners;  and  if  such  can 
never  be  saved,  none  will  be  saved!  For,  not  only  the 
universal  pagans  would  die  sinners,  but  even  the  best  of 
men — the  best  of  Christians.  Even  the  comparatively 
holy  Paul  did  not  expect  to  be  wholly  free  from  sin  till 
after  death.     See  Rom.  vii.  13-25. 

2.  If  the  principal  stress  is  laid  on  the  words,  "Whith- 
er I  go,  ye  can  not  come;"  it  is  replied  that  the  same 
word,  with  an  allusion  to  their  being  before  applied  to 
the  Jews,  were  addressed  to  the  disciples — the  apostolic 
twelve.  If  the  declaration  proves  the  endless  exclusion 
of  the  Jews  from  heaven,  it  proves  the  same  in  relation  to 


EXPOSITIONS     OF    SCRIPTURE.  335 

Christ's  apostles!  See  John  xiii.  33:  "  Little  children, 
yet  a  little  while  I  am  with  you.  Ye  shall  seek  me;  and. 
as  I  said  unto  the  Jews,  whither  I  go,  ye  can  not  come; 
so  now  I  say  to  you."  Mark  the  emphatic  manner  of  in- 
troducing- these  words — "  As  I  said  unto  the  Jews,  whith- 
er  I  go  ye  can  not  come;  so  now  I  say  unto  you."  Does 
the  language  prove  the  endless  damnation  of  the  Jews? 
Then  it  proves  most  clearly  the  damnation  of  the  apos- 
tles! Consequently,  the  argument  proves  too  much;  and 
therefore  proves  notJdng. 

3.  Does  the  declaration,  "Ye  can  not  come,"  mean,  "Ye 
can  NEVER  come?"  Is  this  negative  to  be  taken  in  its 
most  absolute  sense?  No.  It  only  means,  "ye  can  not 
come,"  during  a  certain  period,  or  under  certain  circum- 
stances, but  ye  can  and  will  come  aflerwards,  under  other 
circumstances.  Although  the  Savior  said  so  positively  to 
his  disciples,  "  whither  I  go  ye  CAN  NOT  come;"  yet 
when  Peter  asked  him,  "whither  goest  thou?"  he  an- 
swered him,  "  Whither  I  go,  thou  canst  not  follow  me 
NOW;  but  thou  .^halt  follow  me  AFTERWARDS."  This 
explains  the  Savior's  words,  and  demonstrates  that  he  did 
not  mean  that  any  could  never  go  whither  he  was  going. 
For  ALL  MEN  shall  finally,  "come"  to  Jesus.  "All  that 
the  Father  hath  given  to  me,"  said  the  Savior — and  all 
are  given  to  him, — "  shall  come  to  me;  and  him  that  com- 
eth  to  me,  I  will  in  no  wise  cast  out."  See  John  iii.  35, 
and  vi.  38.  Again,  see  John  ii.  32.  "  And  I,  if  I  be  Ufted 
up  from  the  earth,  will  draw  ALL  MEN  unto  me."  And 
of  these  very  Jews,  to  whom  the  Savior  said,  "Whither 
I  go,  ye  can  not  come;" — that  is,  for  a  time,  and  under 
certain  circumstances.  Paul  said — Rom.  xi.  25-27.  "For 
I  would  not,  brethren,  that  ye  should  be  ignorant  of  this 
mystery,  lest  ye  should  be  wise  in  your  own  conceits,  that 
blindness  in  part  is  happened  to  Israel,  until  the  fulness  of 
the  Gentiles  be  come  in.  And  so  all  Israel  shall  be 
saved;  as  it  is  written.  There  shall  come  out  of  Sion  the 
Deliverer,  and  shall  turn  aAvay  ungodliness  from  Jacob: 
for  this  is  my  covenant  unto  them,  when  I  shall  take  away 
their  sins."  And  so  in  the  last  verse  of  the  same  chap- 
ter: "For  OF  him— of  God,  and  THROUGH  Him,  and 
TO  Him,  are  ALL  THINGS:  to  whom  be  glory  forever. 
Amen!"     Consequently,  even  the  wicked  Jews  are  not 


336  EXPOSITIONS     OF    SCRIPTURE. 

endlessly  excluded  from  heaven   and  salvation.     No  man 
is  thus  excluded. 

4.  Jesus  does  not  say,  "Ye  shall  die  in  your  sins,  and 
after  that — after  ye  are  dead,  ye  can  not  come  where  I 
am."  This  is  the  common  assumption;  for  it  is  the  mer- 
est assumption,  without  the  shadow  of  a  foundation.  He 
says  nothing  about  their  condition  after  death. 

The  passage  means,  "  Ye  shall  die  in  your  sins;" — or 
in  your  sin;  for  in  the  Greek,  the  word  is  found  in  the 
singular  number — sin;  not  sins,  in  general; — or  for  your 
sin,  your  sin  of  unbelief;  and  though  "ye  shall  seek 
me,"  for  deliverence  from  that  death,  or  from  the  calami- 
ties impending  over  you,  ye  shall  not  find  me — "  whither 
I  go,  ye  can  not  come;"  ye  will  then  find  no  Messiah,  no 
Deliverer:  ye  shrdl  die  for  your  sin — the  terrible  punish- 
ment before  threatened  to  come  upon  you,  ye  shall  endure. 
This  I  conceive  to  be  the  simple  meaning  of  the  Savior's 
language. 

5.  Several  passages  will  now  be  introduced  to  establish 
and  illustrate  the  correctness  of  this  interpretation;  for  I 
desire  no  one  to  accept  the  interpretation  here  given,  with- 
out ^;roq/',-  and  the  proof  is  at  hand.  In  Numbers  xvi.  28, 
29,  30,  Moses  said  concerning  the  sin  of  Korah  and  his 
company,  and  their  impending  punishments,  "  Hereby  ye 
shall  know  that  the  Lord  hath  sent  me  to  do  all  these 
works;  for  I  have  not  done  them  of  mine  own  mind.  If 
these  men  die  the  common  death  of  all  men,  or  if  they  be 
visited  after  the  visitation  of  all  men;  then  the  Lord  hath 
not  sent  me.  But  if  the  Lord  make  a  new  thing;  and  the 
earth  open  her  mouth,  and  swallow  them  up,  with  all  that 
appertain  unto  them,  and  they  go  down  quick  into  the  pit; 
then  ye  shall  understand  that  these  men  have  provoked 
the  Lord."  These  men  thus  died  in  or  for  their  sins;  not 
merely  as  sinners  in  general,  "  the  com»w«  death  of  all 
men;"  but  it  was  a  2)eculiar  death — "  a  new  thing."  Yet 
not  a  word  is  said,  here  or  elsewhere  in  the  Word  of  God, 
about  any  punishment  they  were  to  endure  after  death. 
See  also  Num.  xxvii.  1-3.  In  this  passage  some  of  the 
daughters  of  Zelophehad  are  represented  as  saying,  "  Our 
father  died  in  the  wilderness,  and  he  Avas  not  in  the  com- 
pany of  them  that  gathered  themselves  against  the  Lord 
in  the  company  of  Korah;  but  died  in  his  own  sin,  and 


EXPOSITIONS    OF    SCRIPTURE.  337 

had  no  sons;"  that  is,  he  died  for  "  his  own  sin,"  and  not 
for  the  sin  of  the  company  of  Korah.  So,  then,  the  ex- 
pression, to  "  die  IN  sin,"  as  here  used — and  so  in  the 
passage  under  consideration,  means  to  die  for  the  sin 
spoken  of.  It  does  not  allude  to  dying  as  sinners,  in 
general;  nor  to  the  condition  of  any  after  death. 

If  the  common  interpretation  is  correct,  to  wit — that 
because  the  Jews  died  "in  or  for  their  sins,"  they  should 
be  endlessly  damned,  I  will  prove  the  damnation  of  Moses! 
— for  even  he  is  explicitly  said  to  have  died  in  or  for  his 
sin.  See  Deut.  xxxii.  48-52.  Let  the  reader  turn  to  the 
place,  and  peruse  the  whole  passage  attentively.  He  will 
there  learn  that  the  Lord  told  Moses  he  should  "  die  in 
the  mount  whither  he  went  up,"  and  not  be  allowed  to 
enter  Canaan,  "BECAUSE  he  had  TRESPASSED 
against  God  among  the  children  of  Israel."  This  ought 
to  settle  the  question  forever,  that  dying  in  or  for  one's 
sin  does  not  exclude  a  man  from  heaven  and  final  salva- 
tion,— unless  it  is  admitted  that  Moses  can  never  be  saved! 

6.  Moreover,  Paul  says  in  Rom.  vi.  7,  "  He  that  is  dead, 
is  freed  from  sin;"  which  truth  is  apparent  to  every  one 
who  considers  the  orir/in  of  sin — "  the  flesh."  See  Rom. 
vii.  18-25,  and  Rom.  viii.  1-3. 

7.  Besides  that,  Paul  teaches  that  all  who  die  in  Adam, 
in  dishonor,  in  corruption,  etc.,  shall  be  made  alive  in 
Christ,  in  incorruption,  and  in  glory.  See  the  whole  of 
1st  Cor.  XV.  The  question  is  not,  how  do  the  dead  die? 
but,  "  How  are  the  dead  raised  up,  and  with  what  body 
do  they  come.^"  A  man's  condition  in  the  resurrection  to 
immortality,  does  not  depend  on  the  manner  in  which  he 
dies;  for  if  so,  all  men  Avould  there  be  imperfect,  sinful, 
and  unhappy,  in  a  greater  or  less  degree. 

8.  We  come  to  the  necessary  conclusion,  then,  that  the 
passage  at  the  head  of  this  article  aifords  no  evidence  of 
the  final  perdition  of  the  Jews,  or  of  any  body.  It  has 
no  allusion  to  man's  final  condition.  Here  we  might  leave 
the  subject.  But  for  the  sake  of  those  who  may  think 
this  exposition  peculiar  to  Universalists — new,  strange, 
unheard  of,  and  unthought  of  before,  it  may  be  proper  to 
add  that  some  of  the  most  eminent  orthodox  critics  and 
commentators  in  the  world,  have  interpreted  the  passage 
in  a  similar  manner,  conceding  that  it  does  not  teach  the 

29 


338  EXPOSITIONS    OF    8CRIPTURE. 

final  perdition  of  the  Jews — not  being  able  to  find  there 
the  sentiment  which  the  mass  of  partialists  can  see  so 
plainly  and  distinctly! 

Among  these  may  be  named  Gilpin,  Elsley,  Doddridge, 
Kenrick,  Calraet,  Grotius,  Macknight,  Geo.  Campbell,  and 
Dr.  Adam  Clarke,  in  their  expositions  either  of  John  viii. 
21,  or  of  the  parallel  passage  in  John  vii.34.  The  reader 
who  wishes  to  consult  the  view  of  these  orthodox  writers, 
is  referred  to  their  works,  or  what  will  be  more  convenient, 
to  Paige's  Selections — that  most  invaluable  work,  that 
ought  to  be  in  the  hands  of  every  Universalist,  and  of 
every  partialist. 

I  will  content  myself  A'ith  quoting  here  the  testimony 
of  only  one  of  the  above  named  commentators:  I  mean 
Dr.  Adam  Clarke.  On  the  expression  "ye  shall  seek 
me,"  in  John  viii.  21,  the  learned  Doctor  says,  "When 
your  calamities  come  upon  you,  ye  shall  hi  vain  seek  for 
the  help  of  the  Messiah,  whom  ye  now  reject,  and  whom 
ye  shall  shortly  crucify."  On  the  33d  verse  of  the  7th 
chapter,  which  he  says  is  parallel  with  the  one  under  con- 
sideration, the  Dr.  says,  "  When  the  Roman  armies  come 
against  you,  you  will  vainly  seek  for  a  deliverer;"  etc. 
He  t//en  intimates  their  final  exclusion  from  the  New  Je- 
rusalem; which  is  additional  to  the  exjoosition  of  the  pas- 
sage before  given.  Dr.  Clarke  Avas  often  guilty  of  this: 
first  giving  the  correct  vieaninr/  of  a  passage,  and  then 
adding  to  it  his  own  peculiar  doctrinal  notions.  All  we 
want  here  is  his  exposition  of  the  Savior's  words:  his 
Methodistic  gloss  upon  them  we  care  nothing  about. 


SODOM  AND  GOMORRAH— ETERNAL  FIRE. 

JuDE  7.  "Even  as  Sodom  and  Gomorrah,  and  the  cities  ahout 
them  iu  like  manner,  giving  themselves  over  to  fornication,  and  going 
after  strange  flesh,  are  set  forth  for  an  cxamjile,  suffering  the  vengeance 
of  eternal  fire." 

This  passage  is  supposed  to  be  eminently  clear  and  de- 
cisive in  proving  the  doctrine  of  the  endless  misery  of 
sinners;  especiaJly  of  those  Avho  are  cut  off  suddenly,  in 


EXPOSITIONS     OF    SCRIPTURE.  339 

the  midst  of  their  sins,  without  repentance  and  reforma- 
tion before  death.  No  doubt  the  iSodomitcs  and  all  the 
inhabitants  of  the  cities  of  the  plain,  were  sinful — exceed- 
ingly so,  and  were  cut  oft'  in  the  midst  of  their  wickedness; 
yet  were  they  to  be  endlessly  damned?  I  answer,  no; 
and  I  presume  every  body  will  admit  if  they  do  not  suffer 
endless  misery,  nobody  will.  Let  us,  then,  give  the  sub- 
ject a  full  and  fair  investigation,  and  believe  Avhatever  is 
proved  to  be  true  in  the  case.  Let  us  take  nothing  for 
granted,  assume  nothing  as  true,  except  the  word  of  God, 
and  abide  by  the  result  as  it  may  be  developed  by  explicit 
and  unequivocal  testimony — the  divine  evidence  of  the 
scripture. 

For  the  full  history  of  the  case,  see  Gen.  xviii.  20-23, 
and  xix.  15-20.  Let  the  reader  turn  to  those  chapters, 
and  peruse  them  carefully  before  reading  any  farther  in 
this  article.  The  careful  reader  will  particularly  observe 
verses  24  and  25  of  the  19th  chapter:  "Then  the  Lord 
rained  upon  Sodom  and  upon  Gomorrah  brimstone  and 
fire  from  the  Lord  out  of  heaven:  and  he  overthrew  those 
cities,  and  all  the  plain,  and  all  the  inhabitants  of  the 
cities,  and  that  which  grew  upon  the  ground." 

Now,  can  the  discerning  reader  perceive  any  intimation 
in  all  this  minute  narrative,  that  these  sinners  were  to 
suffer  in  the  future  state  of  existence?  Does  it  not  all 
relate  to  this  life,  and  the  close  of  life?  Then  why  as- 
sume, without  evidence,  and  in  face  of  evidence,  that  this 
punishment  belongs  to  the  immortal  world?  Were  the 
Sodomites  threatened  with  "tire"  in  eternity?  Not  as 
appears  from  the  Record.  Was  Lot  told  that  they  were 
exposed  to  suff'e rings  after  they  were  destroyed  by  the 
"  tire  and  brimstone  rained  down  from  the  Lord  out  of 
heaven."  Not  as  Ave  learn  from  the  Bible.  Besides,  the 
same  fire  that  burned  the  people,  burned  also  "that  which 
greiv  upon  the  ground."  Was  the  "fire"  in  eternity?-! 
Moreover,  where  in  all  the  word  of  God,  is  it  affirmed  or 
intimated  that  there  is  "  fire"  to  burn  or  torment  human 
souls  in  the  spiritual,  immortal,  incorruptible  state?  So 
far,  then,  as  the  original  history  of  this  affair  goes,  it  ex- 
tends not  beyond  the  boundaries  of  time  and  this  world. 
To  say  that  it  belongs  to  the  immortal  world,  is  a  gross 
gnd  unfounded  assumption. 


340  EXPOSITIONS    OF    SCRIPTURE. 

But  the  passage  quoted  from  the  epistle  of  Jude  is  ap- 
pealed to,  as  proof  that  the  Sodomites  were  to  suffer  here- 
after, and  endlessly; — they  "were  set  forth  as  an  exam- 
ple, suffering  the  vengeance  of  eternal  fire."  Then  let 
us  now  carefully  examine  this  passage,  for  every  body  will 
be  ready  to  admit  that  if  this  text  affords  no  evidence  to 
that  effect,  no  passage,  of  scripture  does. 

An  argument  is  often  founded  on  the  present  tense  of 
the  participle,  "  suffering,"  in  this  passage.  It  is  believed 
that  these  sinners  are  in  torment  at  the  preseiit  time,  or 
were  in  Jude's  time,  because  he  says,  they  "are  set  forth 
as  an  example,  suffering — now — the  vengence  of  eternal 
fire."  To  this  we  reply,  so  are  other  participles  found 
there,  in  the  same  tense — "giving  themselves  over  to  for- 
nication,— now?-!  and  going  now?-!  after  strange  flesh!" 
If  that  form  of  expression  proves  that  they  are  "  suffer- 
ing" now,  it  also  proves  that  they  are  now  sinning  in  that 
manner! — and  the  sins  here  alluded  to,  hardly  agree  with 
our  ideas  of  the  spiritual,  incorruptible  world;  although  as 
well,  perhaps,  as  the  idea  of  "fire  and  brimstone"  there! 

Moreover,  does  orthodoxy  teach  that  souls  or  bodies 
are  in  hell-fire — the  "eternal  fire,"  before  the  Judg- 
ment? If  the  Sodomites  are  now  in  hell,  they  were  sent 
there  before  they  were  judged,  according  to  common  or- 
thodoxy. So  after  all,  they  are  not  yet  suftering  the 
"eternal'^  hell-fire,  as  believed  in  by  partialists. 

Besides,  they  are  said  to  be  "set  furlh  as  an  example." 
What  "example?"  To  whom?  To  us?  No — we  see  it 
not:  To  whom?  to  people  in  eternity — in  heaven,  or 
hell,  or  other  worlds?  If  those  in  hell;  of  what  use,  and 
for  what  purpose?  And  does  it  appear  that  the  saved 
saints  or  the  inhabitants  of  other  worlds  need  such  an 
"  example" — need  to  witness  the  writhings  of  human  souls 
in  hell-tire,  in  order  to  keep  them  loyal  to  Jehovah?-! 

As  for  the  example  to  uh,  it  comes  too  late;  for  it  is  be- 
lieved that  the  real,  eternal  hell-fire  is  not  to  be  endured 
till  after  the  general  judgment,  far  off  in  the  future,  per- 
haps; at  least,  after  men  are  done  living  on  earth — after 
"the  day  of  probation,"  as  it  is  termed.  But  according 
to  scripture,  this  punishment  has  ended  before  men  are 
done  living  and  sinning  on  earth.  The  "example"  was 
made  on  earth,  and  not  in  hell.     See  2  Peter  ii.  6:  "And 


EXPOSITIONS     OF    SCRIPTURE.  341 

turning  the  cities  of  Sodom  and  Gomorrah  into  ashes  con- 
demned them  with  an  overthrow,  making- them  an  exam- 
ple unto  those  that  should  AFTER  live  ungodly."  Does 
this  "after"  relate  to  eternity?  Nobody  will  pretend  it. 
Are  they  now  "set  forth"  in  the  orthodox  hell,  "as  an 
example"  to  those  who  shall  ''after  live  ungodly" — to 
anybody  at  the  present  time?-!  Then  neither  of  the  pas- 
sages has  any  thing  to  do  with  "  suffering  vengeance"  in 
eternity.  If  it  does,  it  is  not  "set  forth";  it  is  no  "exam- 
ple;" it  comes  too  l(de  to  be  of  any  use. 

Truth  is,  these  sinners  were  "set  forth  as  an  example, 
suffering  the  vengeance  of  eternal  fire,"  to  those  living  at 
that  time,  and  afterwards.  The  fact  of  this  dreadful  pun- 
ishment was  then  recorded  in  scripture  for  a  warning  to 
"those  that  should  after  live  ungodly."  This  world,  and 
this  world  only,  is  the  scene  of  the  "suffering,"  the  "ex- 
ample," and  the  "eternal  fire." 

The  next  question — the  most  important  of  all,  is,  were 
these  sinners  in  fact  to  suffer  endlessly  in  this  fire,  called 
"eternal  fire"?  Why  is  it  called  eternal  fire?  Is  it  not 
strictly  endless?  and  are  not  sinners,  especially  the  Sodom- 
ites, to  endure  its  torments  to  all  eternity?  In  all  this  ex- 
position, says  one,  are  you  overlooking  the  force  of  this 
word  "  eternal?"  After  all,  is  not  the  text  in  Jude  proof 
of  the  doctrine  of  endless  misery?  Let  us  cautiously  and 
seriously  examine,  and  see. 

1 .  This  word,  or  the  original  term  from  which  it  is  trans- 
lated— aionios,  is  frequently  used  in  scripture  in  a  limited 
sense,  as  every  body  admits.  Consequently,  the  mere  use 
of  this  word  does  not  necessarilly  prove  the  endlessness  of 
the  fire. 

2.  The  fire  might  properly  enough  be  called  "eternal," 
or  even  endless;  for  it  came  "  down  from  the  Lord  out  of 
heaven."  It  was  not  hell-firel  The  elements  of  fire,  out 
of  which  God  may  produce  fire,  without  even  a  new  cre- 
ation, may  be  strictly  eternal,  so  far  as  we  know  to  the 
contrary. 

3.  But  it  is  no  where  said  that  the  Sodomites  were  to 
sv^'er  endlessly.  We  might  as  well  say  the  cattle  suffered 
it  endlessly;  for  they  were  doubtless  destroyed  by  the  same 
fire,  as  well  as  the  "cities,"  and  all  "that  grew  upon  the 
ground."     When  a  man  is  thrown  into  a  furnace  of  fire, 


342  EXPOSITIONS     OF    SCRIPTURE. 

does  he  aufftr  as  long  as  the  fire  burns  there? — though  it 
were  for  weeks,  or  months]  Endless  suffering,  then,  is 
not  a  consequence  of  suft'ering  even  in  a  strictly  endless 
fire.  No  such  conclusion  can  be  drawn  from  the  premises; 
it  is  a  groundless  assumption,  like  the  whole  fabric  of 
partialism. 

4.  Besides,  it  is  said  that  this  fire  continued  to  burn  on 
earth,  and  not  in  hell — several  centuries  after  these  cities 
were  destroyed.  Its  appearance  to  Abraham,  the  morn- 
ing after  the  dreadful  catastrophe,  is  thus  described  in 
Gen.  xix.  27,  28:  "And  Abraham  gat  up  early  in  the 
morning  to  the  place  where  he  stood  before  the  Lord:  and 
he  looked  toward  Sodom  and  Gomorrah  and  toward  all 
the  land  of  the  plain,  and  beheld,  and  lo,  the  smoke  of 
the  country  went  up  as  the  smoke  of  a  furnace."  And 
even  then,  the  very  next  day,  we  cannot  suppose  the  So- 
domites were  still  suft'ering  there. 

Philo  Judacus,  (about  A.  D.  80,)  Josephus,  Diodorus, 
Siculus,  and  Strabo,  as  quoted  in  the^  3d  volume  of  the 
"  Universalist  Expositor,"  all  testify  that  in  their  day, 
many  centuries  after  the  overthrow  of  Sodom  and  Gomor- 
rah by  the  "eternal  fire,"  smoke,  flavie,  and  fire  were  still 
seen  in  all  that  region.  Hence,  the  tire,  from  its  long  con- 
tinued burning  there,  might  properly  be  called  "eternal," 
in  the  scripture  use  of  the  word,  although  the  Sodomites 
did  not  continue  suffering  in  it  until  then. 

5.  But  finally,  there  is  direct  and  positive  proof  that 
they  did  not,  and  were  not  to  suffer  endlessly  in  this  eter- 
nal fire.  The  question  may  therefore  be  at  once  and  for- 
ever settled. 

(1.)  Seethe  corresponding  passage  in  Peter,  already 
quoted:  "  And  turning  the  cities  of  Sodom  and  Gomor- 
rah into  ashes  condemned  them  with  an  overthrow,  mak- 
ing them  an  example  unto  those  that  after  should  live 
ungodly."     Is  there  any  AFTER  to  endless  sufferings?-! 

(2.)  Jeremiah,  the  inspired  Hebrew  Prophet,  says  in 
Lam.  iv.  6 — "  For  the  punishment  of  the  iniquity  of  the 
daughter  of  my  people  is  greater  than  the  punishment  of 
the  sin  of  Sodom,  that  was  overthrown  as  in  a  moment,  and 
no  hands  stayed  on  her."  Here  God's  prophet  solemnly 
affirms  that  the  punishment  of  the  Israelites — who  were 
then  living,   and   then  enduring  the  punishment  on  earth, 


EXPOSITIONS     OF    SCRIPTURE.  343 

was  "  GREATER  than  the  punisliment  of  the  sin  of  Sodom." 
How  so,  if  the  Sodomites  were  in  a  post  mortem  hell,  or 
were  to  endure  endless  misery?  Are  some  punishments 
on  earth  "greater"  than  the  punishment  in  "eternal 
fire"?-! — understanding  "  eternal  tire"  to  be  endless  firCy 
and  to  be  endured  eiidlessly.  Will  somebody  answer? 
Was  the  divinely  inspired  prophet  midakeM? — or  was  the 
temporal  punishment  of  the  Israelites  really  "  greater" 
than  the  endless  punishment  of  the  Sodomites?  But  Jer- 
emiah explains  himself;  he  shows  how  and  w/i]/  the  punish- 
ment of  his  people  was  "  r/realcr"  than  the  punishment  of 
the  sinners  of  Sodom  and  Gomorrah; — it  was  nf  longer 
duration.  Strange  as  it  may  appear,  the  punishment  of 
the  sinners  in  Israel — sinners  against  greater  light  and 
knowledge,  was  endured  for  a  lo//(/er  time  than  the  punish- 
ment of  the  Sodomites! — and  it  was  all  m  this  world. 
These  are  the  prophet's  words:  "  Greater  than  the  pun- 
ishment of  the  sin  of  Sodom,  that  was  overthrown  as  in  a 
MOMENT,  and  NO  hands  stayed  on  her!!"  Here  is  a  positive 
and  inspired  assurance  that  the  people  of  Sodom  did  NOT 
suffer  endlessly;  and  who  dares  to  say,  in  face  of  this,  in 
face  of  the  solemn  asseveration  of  God's  prophet,  that 
they  DO  suffer  endlessly? 

Once  more;  read  the  language  of  the  prophet  Ezekiel — 
chap.  xvi.  38-55,  particularly  the  following  verses — 53, 
54,  55:  "When  I  shall  bring  again  their  captivity,  the 
captivity  of  Sodom  and  her  daughters,  and  the  captivity 
of  Samaria  and  her  daughters,  then  will  I  bring  again  the 
captivity  of  thy  captives  in  the  midst  of  them:  that  thou 
mayest  bear  thine  own  shame,  and  mayest  be  confounded 
in  all  that  thou  hast  done,  in  that  thou  art  a  comfort  unto 
them.  When  thy  sisters,  Sodom  and  her  daughters,  shall 
return  to  their  former  estate,  and  Samaria  and  her 
daughters  return  to  their  former  estate,  then  thou  and 
thy  daughters  shall  return  to  you  and  your  former  estate." 

So  then — in  conclusion  of  the  argument,  we  see  not 
only  total  absence  of  testimony  in  the  Bible  that  would 
justify  us  in  believing  in  the  endless  suffering  of  the  in- 
habitants of  Sodom  and  Gomorrah;  but  we  find  abund- 
ance of  explicit  and  unmistakable  evidence  directly  to  the 
contrary  of  such  an  idea. 

To  those  who  wish   to  know  that  this   exposition,  the 


m 


344  EXPOSITIONS     OF    SCRIPTURE. 

Universalist  interpretation  of  Jude  7,  is  not  a  new,  novel, 
or  stranije  interpretation,  but  the  one  given  by  eminent 
critics  and  commentators,  who  admit,  as  we  assert,  that 
the  passage  does  not  of  itself  teach  the  endless  miseiy  of 
the  Sodomites,  I  would  recommend  "  Paige's  Selections," 
or  the  works  of  the  writers  themselves  when  convenient, 
where  it  will  be  seen  that  Whitby,  Gilpin,  Benson,  Ham- 
mond and  Doddridge,  all  interpret  the  "  suffering  the 
vengeance  of  eternal  fire"  as  particularly  relating  to  tem- 
poral destruction,  and  not  to  the  destruction  or  burning  of 
the  soul  in  hell-fire  hereafter.  Although  these  men  be- 
lieved— without  evidence — that  some  of  the  Sodomites  were 
to  be  damned  in  eternity;  yet  they  did  not  consider  Jude 
7,  any  jjroqf  of  that  supposed  or  assumed  fact.  And  as 
already  said,  if  this  text  is  no  proof,  there  is  no  froof  of 
the  endless  misery  of  any  of  the  Sodomites. 


DEATH  AS  A  DIVINE  PUNISHMENT. 

Romans  vi.  23.     "The  wages  of  siu  is  death." 

There  are  two  prominent  uses  of  the  word  death,  (with 
probably  various  other  shades  of  meaning,)  in  the  scrip- 
tures, when  spoken  of  as  the  punishment  of  sin. 

1.  It  is  used  Jiteralli/;  and  is  represented  as  a  divine 
punishment,  only  when  violent,  or  painful,  or  premature. 

2.  Figuratively;  when  made  to  represent  a  moral  condi- 
tion— a  state  of  the  mind  and  feelings — misery  and  an- 
guish, while  naturally  alive,  physically.  But  tlie  word 
NEVER,  in  all  the  word  of  God,  signifies  endless  torments 
in   hell. 

I.  Let  us  briefly  allude  to  some  cases  of  the  infliction  of 
literal,  physical  death,  prematurely  and  violently,  as  a 
punishment — spoken  of  as  a  punishment  by  the  Lord  and 
the  sacred  writers. 

1.  The  destruction  of  the  Antedeluvians,  by  the  flood. 
This  destruction  was  violent  and  premature  death;  and 
pronounced  upon  them  by  God  himself,  as  a  punishment 
for  their  wickedness.     So  they  must  have  realized  it;  and 


EXPOSITIONS     OF    SCRIPTURE.  345 

SO  Noah  esteemed  it  to  be — an  evil;  and  consequently,  he 
used  means  to  escape  it.  Does  any  one  say  that  this 
dreadful  destruction  Avas  a  punishment  upon  the  Antedi- 
luvians, only  because  they  went  to  an  endless  hell  the 
sooner?  Why  do  you  believe  so?  Did  God  tell  them  or 
Noah  so?  No!  Does  any  sacred  writer  say  they  were 
to  suffer  after  death?  Not  one!  And  did  righteous  Noah 
labor  so  hard  for  so  many  years  to  build  an  ark  to  escape 
the  flood,  because  he  thouu-ht  he  should  cjo  to  hell,  if 
drowned  with  the  rest?-! 

2.  The  destruction  of  Sodom  and  Gomorrah,  with  the 
inhabitants  of  the  plain,  by  fire  from  the  Lord  out  of 
heaven,  which  Jude  calls  "eternal  fire."  This  sudden 
and  most  fearful  destruction,  from  which  Lot  so  earnestly 
fled,  was  the  punishment  which  the  angel  of  the  Lord  de- 
nounced— that,  and  nothing  more.  Did  Lot  flee  from  the 
doomed  city,  because  he  was  afraid  of  going  thence  to 
perdition?  No;  he  was  afraid  of  the  fire — the  sudden, 
premature,  awful  death. 

3.  Many  of  the  laws  of  the  Hebrew  theocracy  had  the 
penalty  of  death  annexed  to  them; — death  by  stoning  in 
most  cases.  Was  it  not  a  punishment,  divinely  ordained? 
— and  without  any  allusion  to  another  penalty,  infinitely 
worse  than  the  specified  penalty,  to  be  suffered  afterwards. 

4.  To  show  still  further — if  more  proof  is  needed,  that 
a  violent  death,  without  reference  to  misery  afiter  death, 
was  inflicted  as  a  divine  punishment,  see  2  Sam.  xxiv. 
10-17.  On  account  of  David's  sin  in  numbering  the  peo- 
ple, God  sent  his  prophet  to  the  king,  with  these  instruc- 
tions; "  Go  and  say  unto  David,  Thus  saith  the  Lord,  I 
off'er  thee  three  things;  choose  thee  one  of  them,  that  I  may 
doit  unto  thee.  So  God  came  to  David,  and  told  him,  and 
said  unto  him.  Shall  seven  years  of  famine  come  unto  thee 
in  thy  land,  or  wilt  thou  flee  three  months  before  thine  en- 
emies while  they  pursue  thee?  or  that  there  be  three  days' 
pestilence  in  thy  land?  now  advise,  and  see  what  answer 
I  shall  return  to  him  that  sent  me.  And  David  said  unto 
God,  I  am  in  a  great  strait;  let  us  fall  now  into  the  hand 
of  the  Lord;  for  his  mercies  are  great:  and  let  me  not  fall 
into  the  hand  of  man."  The  context  shows  what  a  fearful 
punishment  David  felt  this  to  be;  but  in  nowise  on  account 
of  fearing  for  the  fate  of  his  people  after  death. 

30 


346  EXPOSITIONS     OF    SCRIPTURE. 

5.  Another  case,  recorded  in  1  Sam.  xxvi.  10,  illus- 
trates the  same  idea;  where  David  says  concerning  Saul, 
"As  the  Lord  liveth,  the  Loi'd  shall  smite  him;  or  his  day 
shall  come  to  die;  or  he  shall  descend  into  battle  and 
perish." 

6.  The  death  of  Moses,  too,  illustrates  the  same  truth. 
See  Deut.  32:  48-52.  The  Hebrew  law-giver  was  to  "die" 
there,  "  because  he  had  trespassed  against"  God.  He 
was  to  die  prematurely;  and  without  entering  the  promised 
land.     Did  he  go  to  hell?-! 

7.  Take  one  more  example.  I  refer  to  the  case  of  Ko- 
rah  and  his  company,  and  their  horrible  death — expressly 
declared  by  Moses  to  be  different  from  the  common,  natu- 
ral death  of  men,  on  account  of  their  fulfillment,  in  Num- 
bers xvi.  28-35:  "  And  Moses  said,  hereby  ye  shall  know 
that  the  Lord  hath  sent  me  to  do  all  these  works:  for  I 
have  not  done  them  of  mine  own  mind.  If  these  men 
die  the  common  death  of  all  men,  or  if  they  be  visited  af- 
ter the  visitation  of  all  men;  then  the  Lord  hath  not  sent 
me.  But  if  the  Lord  make  a  new  thing,  and  the  earth 
open  her  mouth,  and  swallow  them  up,  with  all  that  apper- 
tain unto  them,  and  they  go  down  quick  into  the  pit;  then 
ye  shall  understand  that  these  men  have  provoked  the 
Lord.  And  it  came  to  pass  as  he  had  made  an  end  of 
speaking  all  these  words,  that  the  ground  clave  assunder 
that  was  under  them:  and  the  earth  opened  her  mouth  and 
swallowed  them  up,  and  their  houses  and  all  the  men  that 
appertained  unto  Korah,  and  all  their  goods.  They  and 
all  that  appertained  unto  them,  Avent  down  alive  into  the 
pit,  and  the  earth  closed  upon  them,  and  they  perished 
from  among  the  congregation.  And  all  Israel  that  were 
round  about  them  fled  at  the  cry  of  them:  for  they  said, 
lest  the  earth  swallow  us  up  also.  And  there  came  out  a 
fire  from  the  Lord,  and  consumed  the  two  hundred  and 
fifty  men  that  offered  incense."  Here  Moses  rested  his 
claim  of  speaking  by  divine  authority,  on  the  fact  of  these 
sinners  not  "dying  the  common  death  of  all  men,"  but 
suffering  death  in  "  a  new"  way. 

Just  here,  and  very  often,  an  objection  is  offered;  that, 
"  as  all  men  must  die,  death  is  no  jmnis/ivienf,  except  as  a 
universal  punishment."  The  instances  and  facts  above 
referred  to,  with   the  accompanying  declarations,  demon- 


EXPOSITIONS     OF    SCRIPTURE.  347 

strate  that  death  is  a  punishment  inflicted  on  sinners,  in  a 
sense  in  which  all  men  do  iwt.  sufl'er  it;  that  is,  a  violent, 
premature,  uncommon  death,  endured  under  pecuhar  cir- 
cumstances. How  express  are  the  words  of  Moses  in  the 
passage  just  quoted!  how  perfectly  decisive  against  this 
common  objection!  "  If  these  men  die  the  common  death 
of  all  men,  or  if  they  he  visited  after  the  visitation  of  all 
men,  then  the  Lord  hath  not  sent  me!  But  if  the  Lord  make 
a  NEW  THING,  etc.  .  .  .  then  ye  shall  undei'Stand  that  these 
men  ha\e  provoked  the  Lord;''  that  is,  have  sinned. 

"  But,"  continues  the  objector,  "Death  is  considered  a 
punishment  only  for  fear  of  punishment  after  death." 
Not  so;  for  many,  even  in  the  objector's  opinion,  are  con- 
verted before  death — before  being  hung  for  instance — and 
so  swing  from  the  scaffold  to  everlasting  glory!  Still, 
even  in  that  case,  does  not  every  body,  even  the  strictest 
partialists,  esteem  that  ?^  pnnishmenl? 

Moreover,  are  the  best  men,  the  purest  Christians  wil- 
ling to  die  in  that  manner?  Even  Christ's  prayer  for  his 
disciples  was,  "I  pray  not  that  thou  [Father]  shouldst 
take  them  out  of  the  world,  but  that  thou  shouldst  keep 
them  from  the  evil."  Was  Lot  willing  to  be  overthrown 
with  the  Sodomites?  "But,"  says  the  objector,  "if  all 
men  go  to  heaven  after  death,  why  is  death  a  punishment? 
Is  it  not  to  be  dreaded,  only  because  it  hastens  men  the 
quicker  to  hell?"  I  answer,  men  possess,  by  the  consti- 
tution that  God  gives  them,  a  natural,  all -controlling,  irre- 
pressible LOVE  OF  life;  and  death,  inflicted  in  any  Avay,  vi- 
olates that  natural  love  of  life.  Hence,  every  body — 
saint  or  sinner — naturally  dreads  death.  Then  I  repeat 
the  question,  did  Lot  flee  from  the  devoted  city,  because 
afraid  of  hell?  Nobody  will  pretend  it.  Truth  is,  Lot 
didn't  want  to  go  to  heaven  in  that  way! 

The  same  may  be  said  of  Noah.  The  sacred  record 
says  that  "Noah,  moved  with  fear,"  built  the  ark. 
Fear  of  tvhatl  Of  hell?  No;  but  of  being  destroyed 
by  the  flood.  Or,  wdll  any  one  say  that  "  righteous  Noah" 
was  really  in  "fear"  of  the  partialists'  hell?-! 

But  why  argue  this  point?  Does  not  every  body  esteem 
a  violent,  premature  death,  judicially  inflicted,  an  evil — 
a  punishment,  when  dcserrcd?  Else,  why  the  almost  uni- 
versal custom,  anciently  and  now,  in  barbarous  and  civil- 


348  EXPOSITIONS    OF    SCRIPTURE. 

ized  nations  of  inflicting  death,  in  some  form,  as  a  punish- 
ment for  crime?  When  a  man  is  tried  for  murder,  and 
convicted,  and  condemned,  and  the  judge  pronounces  the 
sentence,  "  Thou  shalt  hang  by  thy  neck  till  thou  art  dead! 
dead!!  dead!  ! !"  does  not  the  criminal  esteem  death  to  be 
a punishme/d?  And  when  suffered,  does  he  not  realizi' it 
to  be  a  punishment?  It  is  all  stuff,  and  noise,  and  blus- 
ter, to  clamor  that  death  is  not  a  punishment,  unless  it 
sends  men  to  an  endless  hell ! 

If  death,  thus  endured,  is  not  considered  an  evil  to  be 
averted,  if  possible:  if  the  fear  of  hell  ajter  death  makes 
death  a  punishment,  and  to  be  dreaded, — when  a  ffood 
man — a  Christian — is  falsely  accused  of  a  crime  that  ex- 
poses a  man  to  the  scaffold,  n-/iy  not  let  him  harg?  if  the 
mere  infliction  of  death  is  felt  to  be  no  punishment. 
"  Glorions  thing,"  say  our  enemies,  "to  cut  men  off  from 
the  earth,  for  their  sins,  and  send  them  straight  to  heav- 
en" why  not  willingly  hang,  or  let  your  pious  friend  hang?-! 
though  falsely  accused,  and  in  no  danger  of  going  to  hell; 
but  secure  of  heaven. 

Yet,  what  good  man,  and  his  friends,  do  not  use  their 
utmost  endeavors  to  secure  an  acquittal,  when  innocent, 
and  falsely  accused? 

But  enough  of  this.  It  has  been  distinctly  proved  from 
scripture,  from  facts  of  our  universal  custom,  and  from 
the  common  sense  and  natural  instinct  of  all  men,  that 
DEATH — literal,  physical  death,  when  threatened  and  exe- 
cuted, is  a  divine  pin/is/tmevt.  It  is  not  the  hell  after 
death  that  makes  it  a  punishment;  but  the  violence  done 
to  the  universal  natural  love  of  life,  and  the  desire  to  die 
in  the  "common"  manner,  as  innocent  men — quietly, 
calmly,  at  home,  and  among'  one's  friends — and  honorably; 
not  disgracefully,  violently,  and  prematurely. 

II.  We  come  now  to  an  examination  of  the  figurative  or 
metaphorical  use  of  the  word  death,  as  representing  p)un- 
ishment, — signifying  a  moral  condition,  in  this  life — an 
evil  condition  of  the  mind  or  feelings,  while  physically  alive. 
And  this  is  a  verj^  legitimate  secondary  meaning  of  the 
word,  drawn  from  the  natural  dread,  the  painfulness  and 
the  gloominess  of  literal  death. 

Let  us  consider  some  scripture  examples  of  this  mean- 
ing of  the  word. 


EXPOSITIONS     OF    SCRIPTURE.  849 

1 .  The  first  instance  of  this  use  of  the  word,  is  in  the 
prohibition  of  the  fruit  of  the  tree  of  knowledge  of  good 
and  evil,  made  to  Adam — "  In  the  day  thou  eatest  thereof, 
thou  shalt  surely  die." 

This  of  course,  was  not  physical  death;  for  Adam  did 
not  thus  die  on  "the  day"  of  sinning.  It  was  moral 
death — death  to  innocence,  to  peace,  and  to  quietness  of 
conscience;  as  seen  in  the  manner  of  his  perceiving  the 
approach  of  the  Supreme  Ruler;  "he  hid  himself;"  he 
"  was  afraid,"  and  "  ashamed." 

I  know  that  orthodoxy  says  Adam  was  to  suffer  "  death 
temporal,  death  spiritual,  and  death  eternal."  But  this  is 
the  sheerest  assumption,  and  a  falsehood, — like  many  of 
the  dogmas  of  partialism.  And  even  they  who  theologi- 
cally assent  to  this,  do  not  themselves  believe  that  Adam 
suffered  "  death  eternal." 

2.  Ezek.  xviii.  and  xxxiii.  present  an  extended  illustra- 
tion of  this  use  of  the  word  death,  as  representing  punish- 
ment; although  it  may  allude,  primarily,  to  literal  death, 
inflicted  in  an  especial  manner  for  wickedness.  See  both 
chapters,  throughout;  but  especially  xviii.  25-32:  "  Yet  ye 
say,  the  way  of  the  Lord  is  not  equal.  Hear  now,  O 
house  of  Israel;  is  not  my  way  equal?  are  not  your  ways 
unequal?  When  a  righteous  man  turneth  away  from  his 
righteousness,  and  committeth  iniquity,  and  dieth  in  them; 
for  his  iniquity  that  he  hath  done  shall  he  die.  Again, 
when  the  wicked  man  turneth  away  from  his  wickedness 
that  he  hath  committed,  and  doeth  that  which  is  lawful 
and  right,  he  shall  save  his  soul  alive.  Because  he  consid- 
ereth,  and  turneth  away  from  all  his  transgressions  that  he 
hath  committed,  he  shall  surely  live,  he  shall  not  die.  Yet 
saith  the  house  of  Israel,  the  way  of  the  Lord  is  not 
equal.  0  house  of  Israel,  are  not  my  Avays  equal?  are 
not  your  ways  unequal?  Therefore  I  will  judge  you,  O 
house  of  Israel,  every  one  according  to  his  ways,  saith  the 
Lord  God.  Repent,  and  turn  yourselves  from  all  your 
transgression:  so  iniquity  shall  not  be  your  ruin.  Cast 
away  from  you  all  your  transgressions,  whereby  ye  have 
transgressed;  and  make  you  a  new  heart  and  a  new  spirit: 
for  why  will  ye  die,  0  house  of  Israel?  For  I  have  no 
pleasure  in  the  death  of  him  that  dieth,  saith  the  Lord 
God:  wherefore  turn  yourselves  and  live  ye."     Here  we 


350  EXPOSITIONS    OF    SCRtPTURK. 

are  expressly  taught  that  while  "the  soul,"  or  person,  is 
righteous,  he  enjoys  life;  but  while  wicked,  he  suffers 
DEATH.  By  turning  away  from  the  wickedness,  however, 
he  is  relieved  from  this  death,  and  lives;  and  so,  vice  versa. 
Thus  God  declares  that  his  "  ways  are  equal,"  despite 
the  impudent  and  slanderous  clamors  of  partialism,  that 
his  "ways  are  not  equal" — after  the  manner,  and  in  the 
very  words,  of  the  old  wicked  Israelites  ! 

3.  Solomon  speaks  of  a  certain  class  of  sinners  who 
"  are  dead  while  they  Jive."  They  are  physically  alive; 
but  morally  dead  in  sins,  aad  shame,  and  misery. 

4.  Coming  to  the  New  Testament  we  find  this  use  of 
the  word  still  more  frequent;  for  as  the  Christian  believ- 
er's enjoyment  is  called  "life,"  the  sinner's  and  unbe- 
liever's state,  opposite  to  that,  is  represented  as  death. 

Thus  Paul,  in  Eph.  ii.  1:  "  And  you  hath  he  quickened 
who  were  dead  in  trespasses  and  sins."  Their  condition 
before  conversion,  was  one  of  death,  ignorance,  unquiet- 
ness,  and  misery. 

5.  Listen  now  to  the  words  of  the  Savior,  as  found  in 
John  V.  24,  25;  "Verily,  verily,  I  say  unto  you,  he  that 
heareth  my  Avord,  and  believeth  on  him  that  sent  me,  hath 
everlasting  life,  and  shall  not  come  into  condemnation;  but 
is  passed  from  death  unto  life.  Verily,  verily,  I  say  unto 
you,  the  hour  is  coming,  and  now  is,  when  the  dead  shall 
hear  the  voice  of  the  Son  of  God:  and  they  that  hear 
shall  live." 

When  a  man  believed  and  obeyed  the  Gospel,  he 
"passed  from  death  unto  life;"  from  moral  death  to 
spiritual  life.  And  yet  partialists  have  the  unblushing 
impudence  to  assert  that  death,  as  applied  to  the  sinner 
and  unbeliever,  signifies  endless  damnation  in  hell ! 

6.  The  language  of  the  apostle,  (1  John  iii.  14.,)  cor- 
responds to  the  above:  "We  know  that  we  have  passed 
from  DEATH  unto  life,  because  we  love  the  brethren!  He 
that  loveth  not  his  brother  abidcth  in  death"  although  still 
living;  and  so  we  read  in  the  Apocalypse  of  the  "second 
death."  Thus  we  see  that  men  suffer  "the  second 
death,"  are  even  "twice  dead,"  this  side  of  literal  physi- 
cal death. 

I  know  we  are  often  told  of  a  death  after  natural  death; 
but  it   is   in   face  of  the   express  words   of  the  Book  of 


A 


EXPOSITIONS     OF    SCRIPTURE.  36'1 

Truth,  that  "death — natural  death — is  the  last  enemy," 
and  is  to  be  succeeded  by  immortahty,  incorruption,  and 
glory.     See  1  Cor.  xv. 

8.  The  passage  at  the  head  of  this  article  is  to  be  in- 
terpreted in  this  manner:  "  The  wages  of  sin  is  death." 
Not  natural  death,  always,  or  necessarily;  but  moral,  or 
spiritual  death, — the  condition  of  the  sinful  soul,  having 
"  no  peace,"  no  hope,  no  joy — desolate  and  gloomy.  Dr. 
Adam  Clarke  has  said  on  another  passage  where  the 
word  "wages"  is  found,  that  it  was  used  to  signify  the 
daily  pay  or  rations  of  a  soldier.  So  this  passage  may 
read,  and  so  it  means,  "  The  daily  pay — the  continual, 
ever-present  consequence — of  sin  is  death;" — not  endless 
damnation  in  an  after-death  hell,  as  partialism  ground- 
lessly  assumes. 

Some  may  ask,  does  not  the  Bible  sometimes  call  death 
eternal,  everlasting,  or  endless?  Never  once! — by  proph- 
et, wise  man,  apostle,  or  the  Savior — never  once! 

Then  what  right  has  orthodoxy  to  call  it  endless,  and 
speak  of  "the  death  that  never,  ??erer  dies"?  No  right 
whatever.  It  does  it  wickedly,  by  mere  assumption,  and 
in  face  of  God's  Holy  Word ! 


MISCELLANEOUS    ARTICLES 


CAUSE    OF   REJOICING. 

In  the  forty-second  cliap.  of  the  prophecy  of  Isaiah  we 
find  the  following  language  of  exultation  and  praise. 
Verses  10,  11,  12.  "Sinor  unto  the  Lord  a  new  sonar,  and 
his  praise  from  the  end  of  the  earth,  ye  that  go  down  to 
the  sea,  and  all  that  is  therein;  the  isles,  and  the  inhabi- 
tants thereof:  Let  the  wilderness  and  the  cities  thereof 
lift  up  their  voice,  the  villages  that  Kedar  doth  inhabit: 
let  the  inhabitants  of  the  rock  sing,  let  them  shout  from 
the  top  of  the  mountains.  Let  them  give  glory  unto  the 
Lord,  and  declare  his  praise  in  the  islands."  Why  all 
this  joy  and  rejoicing?  why  call  upon  things  animate  and 
inanimate,  to  sing  unto  the  Lord,  lift  up  their  voice  and 
shout?  Why  all  this?  We  shall  find  the  answer  in  what 
precedes.  "Behold  my  servant,  whom  I  uphold;  mine 
elect,  in  whom  my  soul  delighteth;  I  have  put  my  spirit 
upon  him:  he  shall  bring  forth  judgment  to  the  Gentiles. 
He  shall  not  cry,  nor  lift  up,  nor  cause  his  voice  to  be 
heard  in  the  street.  A  bruised  reed  shall  he  not  break, 
and  the  smoking  flax  shall  he  not  quench;  he  shall  bring 
forth  judgment  unto  truth."  This  is  one  cause,  then,  of 
his  calling  upon  the  world  to  rejoice,  to  give  glory  unto 
the  Lord,  and  to  declare  his  praise — "he  shall  bring  forth 
judgment  unto  the  Gentiles;"  and  it  shall  be  "unto  truth," 
or  as  our  Savior  himself  expressed  it,  "unto  victory."  But 
how  different  is  this  from  what  we  generally  hear  in  rela- 
tion to  the  judgment!  Many  at  the  present  time,  and 
many  in  ages  past,  have  supposed  that  the  judgment 
would  result  in  misery,  sorrow,  woe  and  despair  to  many 
who  may  be  the  subjects  of  it.     But  how  different  from 


MISCELLANEOUS    ARTICLES.  363 

this,  is  the  prophet's  view  of  the  matter!  As  he  was  in- 
structed, it  was  to  result  in  "truth — in  victory,"  ay,  and 
a  glorious,  most  glorious  victory,  too. 

But  he  ofters  another  consideration,  which  should  in- 
duce us  to  unite  in  the  common  joy,  and  in  ascribing  glory 
to  God.  It  is  this:  "He  shall  not  fail  nor  be  discouraged, 
till  he  have  set  judgment  in  the  earth:  and  the  isles  shall 
wait  for  his  law."  Here  we  learn  that  he  [Christ]  is  to 
set  judgment  in  the  earth,  and  not,  as  is  commonly 
thought,  in  the  eternal  state.  This  is  all  very  reasonable. 
He  must  set  his  judgment,  or  his  "judgment  seat,"  if  you 
choose,  in  his  kingdom,  where  he  bears  rule.  He  can  ex- 
ercise his  authority  as  judge,  only  while  he  remains  king 
and  law-giver,  and  this  is  to  be  only  until  he  shall  give 
up  the  kingdom  to  God  the  Father.  His  reign,  then,  is 
in  the  earth;  and  here  is  his  judgment — in  the  earth  was 
he  to  set  his  judgement. 

But  what  shall  result  from  his  judging  the  world? 
Shall  it,  as  men  say, — which  Ave  have  already  hinted  at — 
result  in  the  exclusion  of  some  from  the  glory  and  bliss  of 
heaven  to  all  eternity?  Shall  it  result  in  perpetuating  sin 
and  misery  while  the  throne  of  the  eternal  shall  stand? 
Let  the  evangelist  prophet  answer.  "Thus  saith  God  the 
Lord,  he  that  created  the  heavens  and  stretched  them  out; 
he  that  spread  forth  the  earth,  and  that  which  conieth  out 
of  it;  he  that  giveth  breath  unto  the  people  upon  it,  and 
spirit  to  them  that  walk  therein:  I  the  Lord  have  called 
thee  in  righteousness,  and  will  hold  thine  hand  and  will 
keep  thee,  and  give  thee  for  a  covenant  of  the  people,  for 
a  hght  of  the  Gentiles;  to  open  the  blind  eyes,  to  bring 
out  the  prisoners  from  the  prison,  and  them  that  sit  in 
darkness  out  of  the  prison  house."  Oh!  how  different 
from  the  commonly  received  opinion!  According  to  this, 
those  who  have  been  blind  here,  have  not  known  Christ, 
and  consequently  have  not  believed  on  him,  shall  be 
kept  blind  forever,  shall  never  see,  but  be  shut  up  in  the 
"blackness  of  darkness"  to  all  eternity.  Those  who  have 
been  in  prison  here — in  bondage  to  sin  and  misery,  shall 
be  imprisoned  in  a  never-ending  hell,  where  the  light  of 
immortality  shall  never  reach  them.  But  Isaiah  was 
"moved  by  the  Holy  Spirit,"  and  taught  that  it  should  re- 
sult in  opening  the  blind  eyes,  in  bringing  out  the  priso- 


364  MISCELLANEOUS    ARTICLES. 

ners  from  the  prison,  and  them  that  sit  in  darkness  out  of 
the  prison  house. 

How  different  are  the  teachings  of  God's  prophets  from 
the  imaginings  of  men!  how  far  superior  to  them!  Ac- 
cording to  those,  God's  government  shall  result  in  the 
universal  diffusion  of  light,  liberty,  life,  and  joy;  according 
to  these,  it  shall  result  in  happiness  to  some,  but  to  a  great 
part  of  mankind,  in  woe  unspeakable,  and  despair  unut- 
terable! Friendly  reader!  Avhose  words  will  you  trust? 
the  words  of  the  Most  High,  or  of  poor,  ignorant,  fallible 
men?  Choose  ye.  In  one  case,  you  have  cause  to  re- 
joice "with  joy  unspeakable  and  full  of  glory;"  while  in 
the  other,  you  have  cause  to  weep  and  lament  night  and 
day,  in  view  of  the  prospective  sad,  awfully  sad  fate  of 
man.  Let  us  believe  God,  and  then  we  can  see  more 
beauty  and  force  in  the  language  of  the  96th  Psalm.  Let 
us  regard  what  the  writer  says,  when  he  addresses  us 
thus:  "Make  a  joyful  noise  unto  the  Lord,  all  the  earth: 
make  a  loud  noise,  and  rejoice,  and  sing  praise.  Sing 
unto  the  Loid  with  the  harp;  with  the  harp,  and  the 
voice  of  a  psalm.  With  trumpets  and  sound  of  cornet 
make  a  joyful  noise  before  the  Lord,  the  King.  Let  the 
sea  roar,  and  the  fulness  thereof;  the  world,  and  they  that 
dwell  therein.  Let  the  floods  clap  their  hands;  let  the 
hills  be  joyful  together,  before  the  Lord;  for  he  cometh 
to  judge  the  earth:  with  righteousness  shall  he  judge  the 
world,  and  the  people  with  equity." 


WHAT  THEY  DO,  AND  DO  NOT  BELIEVE. 

It  is  really  very  amusing  to  listen  to  the  attacks  of  our 
opposing  preachers  upon  Universalism,  for  not  two  in  fif- 
ty give  it  a  fair  representation;  but  they  seem  generally 
to  Avish  to  carry  the  idea  to  their  hearers,  that  the  doctrine 
embraces  almost  anything  that  is  absurd  and  ridiculous. 
Let  us  give  a  few  examples. 

Nothing  is  more  common  than  to  hear  them  say,  that 
we  believe  in  no  punishment  for  sin,  and  their  hearers, 
seizing  the  notion  as  most  excellent,  fail  not  to  extend  it 


I 


MISCELLANEOUS     ARTICLES.  365 

far  and  wide.     Many  of  them  honestly  think   that  it  is 
correct. 

An  objection  so  utterly  false,  we  are  almost  tired  of  an- 
swering. Universalism  is  the  only  sentiment  in  the  world, 
that  teaches  certain  punishment  for  sin.  While  all  others 
allow  the  sinner  to  go  free  by  repentance,  this  teaches 
that  "God  will  by  7io  means  clear  the  guilty."  Repen- 
tance itself  will  not  save  him  from  the  just  penalty  of  the 
law.  It  will  save  him  from  sin,  but  not  from  its  punish- 
ment. Such  therefore  as  make  the  objection,  ought  to 
go  and  learn  of  the  wise  man,  that  "he  that  answereth  a 
matter  before  he  heareth  it,  it  is  folly  and  shame  unto 
him." 

Again,  how  frequently  is  it  repeated,  that  we  believe  in 
no  hell!  and  the  question  is  often  sagely  asked,  what  was 
hell  made  for?  Who,  in  all  the  world,  ever  heard  a  Uni- 
versalist  say  there  is  no  hell?  Such  a  sentiment  was  nev- 
er put  forth  by  one — never  was  heard  from  our  pulpits, 
never  read  in  any  of  our  works.  Where,  then,  is  its  foun- 
dation? and  with  what  show  of  justice  can  our  opposers 
persist  in  giving  it  circulation? 

Alas!  alas!  they  reply.  You  do  not  believe  in  an  endless 
hell.  Very  true,  indeed,  and  we  should  be  pleased  to 
know  where  that  doctrine  is  to  be  found,  save  in  the  creeds 
of  men.  Good  brethren,  the  phrases  endless  hell,  and 
eternal  hell,  are  nowhere  recorded  in  the  Bible — the  very 
best  reason  in  the  Avorld  why  we  should  not  advocate  it. 
We  have  no  desire  to  be  wise  above  what  is  written,  but 
if  we  ever  should  obtain  that  desire,  Ave  shall  probably 
make  it  manifest  by  adopting  the  creed  of  endless  misery. 

Now  permit  me  to  say  to  all  concerned,  that  the  Bible 
reveals  nothing  upon  the  subject  of  hell  that  we  do  not 
strongly  believe.  We  are  warm  advocates  of  all  scrip- 
tural doctrines,  and  of  course  of  the  one  in  question.  Nay, 
we  go  so  far  as  to  say,  that  men  may  go  to  hell  in  this 
world.  Jonah  was  in  hell,  and  David  was  in  the  very  low- 
est hell;  but  they  both  got  out  again,  and  lived  many 
years  upon  the  earth  afterwards.  What  worse  place  can 
there  be  than  the  lo2vest  hell?  and  if  one  man  has  been 
there,  and  received  a  deliverance,  why  may  not  all  others 
of  the  same  place  get  outofit?  Don't  be  alarmed  friends! 
God  has  purposed  to  destroy  hell — so  he  declares  by  the 


366  MISCELLANEOUS     ARTICLES. 

prophet  Hosea;  how  then  can  the  doctrine  of  endless  hell 
be  true?  Be  not  deceived  brethren,  if  you  wish  to  know 
what  Universalists  beUeve,  and  what  they  do  not  believe, 
appeal  not  to  their  enemies,  but  to  them  and  their  own 
works. 


FLEETING  JOYS. 

"The  fasliion  of  this  world  passeth  away." — Paul. 

Ah!  how  true  is  this,  as  almost  every  one  can  feelingly 
and  sorrowfully  attest.  All  that  is  connected  with  earth 
is  of  a  most  fleeting  character,  and  passeth  away  as  a 
shadow.  How  often  are  our  prospects  of  bliss  all  blighted, 
and  our  brightest  hopes  blasted!  Notwithstanding  we  are 
so  often  disappointed  in  our  expectations,  yet  we  hope 
on,  and  still  look  for  future  good,  proving  that 

"^lan  never  is,  but  always  to  be  blest.'' 
And  frequently,  too,  just  as  we  come  in   possession  of  a 
desired  object,  it  is  suddenly  and  cruelly,  as  it  would  seem, 
snatched  from  us,  and  we  left  in  our  grief. 

Behold  that  sorrow-stricken,  weeping  mother.  All  her 
tenderest  aftections  were  entwined  about  a  beloved  child. 
She  had  hoped — alas!  too  fondly  hoped — that  she  should 
be  her  comfort  and  joy  while  her  own  life  should  last;  and 
then — good  God!  what  a  stroke! — ^just  as  she  had  taken 
her  place  in  the  sphere  of  active  life,  death  comes  and 
snatches  her  from  her  maternal  embrace,  and  buries  her 
under  the  clods  of  the  valley!  How  does  she  prove  now, 
that  everything  earthly  "passeth  away!"  She  would 
have  retained  her  with  an  unearthly  grasp,  but  death — 
horrid  monster! — was  the  strong^er,  and  she  was  obliged 
to  yield  up  the  object  of  her  most  ardent  affection. 

How  many  are  in  a  similar  condition!  How  very  many 
prove  that  "the  fashion  of  this  world  passeth  away!" 
How  many  can  exclaim,  with  sorrow  too  great  for  utter- 
ance, I  had  a  tender  mother;  but  where  is  she  now?-!  I 
had  an  affectionate  father;  and  has  he  too  gone?  I  had  a 
lovely  and  loving  wife;  but  where  is  she  noAv?  Alas!  the 
shroud,  and  corruption,  and  worms  are  about  her!     I  had 


MISCELLANEOUS     ARTICLES.  357 

a  husband — and  could  not  ask  for  a  better  one — but  Avhat 
has  become  of  him?  Good  God!  and  has  he  too  become 
food  for  corruption  and  worms?  I  had  brothers  and  sis- 
ters, with  whom  I  enjoyed  many  childish  sports;  but  Avho 
has  taken  them  from  me?  Ah!  it  was  he  that  rides  upon 
"the  pale  horse."  A  few  days  ago,  I  had  a  smiling 
infant  in  my  arms,  that  I  hoped  would  bless  my  ma- 
ternal ati'ection;  but  what  has  taken  it  from  my  embrace? 
That  insatiable  monster — death!  0!  cursed  enemy  of  all 
of  human  kind!  "The  fashion  of  tliis  world — its  joys,  and 
affections,  and  tender  sympathies,  and  kind  regards — all 
pass  away" — away!! 

And  what  shall  we  do?  We  cannot  stay  the  ravages  of 
the  monster — what  shall  we  do?  He  will  work — he  will 
take  from  us  the  most  cherished  objects  of  our  affections 
— he  will  put  them  beneath  the  cold  earth,  and  Ave  can 
not  help  it — what  shall  we  do? 

Hark!  listen  to  the  risen  Son  of  God, — "As  I  live,  ye 
shall  live  also!''  Blessed  words!  Although  "the  fashion 
of  this  world  passeth  away,"  the  "word  of  the  Lord  en- 
dureth  forever" — that  passeth  not  away.  This,  then,  is 
what  we  must  do:  We  must  turn  our  thoughts  to  that  oth- 
er— that  future  life.  The  fashion  of  that  world  passeth 
not  awaj'.  It  is  a  better  world  than  this.  There  we  shall 
hear  no  groans,  no  sighs  for  bereavement;  see  no  tears  for 
departed  lost  ones;  none  will  ask.  Where  is  my  father,  or 
mother,  or  husband,  or  wife,  or  child,  or  friend?  All  Avill 
be  there, 

"Where  no  farficell  tear  is  shed." 
Let  us,  then,  who  have  experienced  how  fleeting  are  the 
joys  of  earth;  how  liable  the  brightest  hopes  and  pros- 
pects are  to  be  blasted;  Avho  have  realized  that  everything 
that  is  most  dear  in  "this  world,  passeth  away,"  look  be- 
yond these  losses  and  changes  on  earth,  and  lix  our  eye 
on  that  "better  land,"  Avhere  pain  and  sorrow  and  sigh- 
ing shall  never  enter.  Let  us  not  dwell  on  the  cruel  de- 
vourer,  death;  but  look  to  the  goodness  of  him  who  is 
mightier  than  he,  and  hj  whom  this  last  enemy  "shall  be 
swallowed  up  in  Adctory!"  Thanks  be  to  God  !  this  is  our 
LAST  enemy.  We  need  fear  none  beyond  it;  and  then, 
when  we  shall  have  arrived  at  that  state  of  immortality 
and  glory  that  await  us,  we  shall  realize  that  our  present 


358  MISCELLANEOUS     ARTICLES. 

"light  afflictions  were  but  for  a  movieai,  and  not  worthy  to 
be  C(jmpared  with  the  ^lory  tlien  revealed  in  us!" 

Ah!  what  a  heavenly  consolation  has  the  Ciiristian,  that 
others  know  not  of!  The  Lord  be  praised  that  I  am  not 
an  unbeliever,  or  a  parti;dist.  For  what  can  /hei/ do,  when 
they  rellect  upon  the  palpable  fact,  that  evei-ything  earthly 
"passeth  away/"  They  know  not  but  the  departed  loved 
one  is  either  sleeping  in  an  endless,  unawakened  sleep,  or 
in  the  arms  of  unutterable  woe  and  despair!  What  can 
they  do?  Nothing — nothing  at  all;  unless  to  give  them- 
selves up  to  hopeless,  unavailing  grief. 

What,  then,  though  I  iind  it  true  that  "the  fashion  of 
this  world  passeth  away?"  if  I  only  have  an  abiding  hope 
of  a  future,  glorious  life  for  all.  What  though  death 
comes  and  takes  from  us  all  we  hold  near  and  dear  on 
earth?  What  though  we  ourselves  are  taken,  and  our 
bodies  become  food  for  loathesome  worms?  What  though 
"this  world  itself  passeth  away?"  Thnnk  God!  there  is  a 
better  life,  a  glorious  world,  a  heavenly  inheritance,  be- 
yond ALL  this;  and  after  "passing  away"  from  this,  we 
pass  into  the  felicity  of  the  upper  world!     Amen! 


THE    TEMPTATION. 

There  is  much  of  folly  and  inconsistency  in  the  ortho- 
dox views  of  the  first  temptation.  They  seem  to  agree 
that  man  would  not  have  fallen,  if  he  had  not  been 
tempted  by  some  foreign  influence.  Yet  they  suppose  this 
foreign  influence  was  exerted  by  a  once  holy  angel  in 
heaven.  If  we  ask  what  tempted  that  angel  to  sin,  we 
are  answered.  He  tempted  himself.  But  why  should  it 
be  said  that  an  angel  tcmjited  himself,  and  man  not  do  it, 
but  require  temptation  from  abroad!  This  does  not  ap- 
pear reasonable. 

Dr.  A.  Clarke,  in  a  note  on  Gen.  iii.  14,  says,  "The 
tempter  is  not  asked  why  lie  deceived  llw  woman?  He  can 
not  roll  the  blame  on  any  other;  siif-Uvrpled  lie  ft:  1 1,"  etc. 
"Self-ternpted."  Ilow  does  that  hjok?  A  holy  angel, 
dwelling   by  the  throne  of  the   Eternal;  a  celestial,  pure 


MISCKLLANEOrS  ARTICLES.  359 

spirit  self- tempted;  while  man,  made  of  the  dust  of  the 
earth,  requires  some  influence  from  abroad,  in  order  to 
his  fall.  Self-tempted  in  heaven;  tempted  by  another  on 
earth.  To  the  eye  of  common  sense,  it  would  appear 
that  the  corruptible,  earthly  being  would  ha^e  more  sources 
of  temptation  within  himself,  than  the  incorruptible,  pure, 
heavenly  spirit,  dwellinijj  in  the  abode  of  light  and  knowl- 
edge. But  the  reverse  of  this  common  sense  and  reason- 
able view  of  the  subject,  seems  to  be  the  fact,  in  the  opin- 
ion of  orthodox  believers. 

I  have  said  above,  that  most  of  this  class  suppose  that 
our  progenitors  would  not  haA'e  fallen,  had  not  satan 
tempted  them.  Yet  Dr.  Clarke,  in  his  note  on  Gen.  iii. 
6, — "And  when  the  woman  saw  that  the  tree  was  good 
for  food,"  etc. — says,  "The  fruit  appeared  to  be  whole- 
some and  nutritive."  "And  it  was  pleasant  to  the  eyes." 
The  beauty  of  the  fruit  tended  to  whet  and  increase  the 
appetite.  "And  it  was  to  be  desired  to  make  one  wise," 
which  was  an  additional  motive  to  please  the  palate. 
From  these  three  sources,  all  natural  and  moral  evil 
sprang;  and  the}'  are  exactly  what  the  apostle  calls  the 
desire  of  the  flesh/  the  tree  was  good  for  food;  the  desire  of 
th'  eye,  it  was  pleasant  to  the  sight;  and  the  pride  of  life, 
it  was  a  tree  to  be  desired  to  make  one  wise." 

Let  us  look  at  this  for  a  moment.  These  our  first  pa- 
rents were  possessed  of  our  present  sotirces  of  temptation 
—  "the  desire  of  the  flesh,  the  desire  of  the  eyes,  and  the 
pride  of  life" — and  yet  they  had  not  sinned,  had  not  the 
devil  (meaning  a  fallen  spirit)  tempted  them.  He  tempt- 
ed them  to  do  just  what  they  desired,  to  do.  What  a  pow- 
erful temptation  was  required!  This  calls  to  mind  a  re- 
mark of  an  old  Methodist  preacher  in  New  England,  in  a 
sermon  about  the  devil.  He  said  Satan  was  very  cunning 
— that  he  always  tempted  men  to  do  Avhat  their  natural 
inclinations  led  them  to  do.  For  instance,  the  covetous, 
avaricious  man  would  be  tempted  to  steal  or  defraud. 
The  man  of  combativencss  and  destructivenes — speaking 
phrenologically — to  fight  and  murder!  A  cunning  devil, 
and  much  needed,  surely!  As  if  one  man  should  come  to 
another,  who  was  almost  starved  to  death,  and  standing 
by  a  table  covered  with  provisions,  and  tnnp/  him  saying. 
Eat,  eat!     One  would  require  temptation  about  as  much 


360  MISCELLANEOUS     ARTICLES. 

as  the  other — the  one  to  sin,  as  much  as  the  other  to  eat. 
If  that  is  all  the  devil  does,  it  does  not  require  so  much 
wisdom,  after  all.  The  littlest  devil  in  the  whole  lot  could 
do  this — tempt  a  man  to  do  what  he  wants  to  do! 

On  the  whole,  then,  it  seems  that  Adam  had  the  ele- 
ments of  temptation  within  himself,  and  this  was  the  devil 
that  led  him  into  sin.     No  other  was  necessary. 


SOME  MEN'S  RELIGION 

Consists — in  what?  Too  often  it  is  made  up  of  out- 
ward observances,  prayers,  groans,  etc.,  without  pure,  fer- 
vent love,  either  toward  God  or  Aian.  Men  may  be  very 
sorry  for  sin;  and  yet  not  be  religious  as  God  requires. 
They  may  pray  long,  and  loud  ;  in  church,  in  the  high- 
waj'',  in  the  house,  at  home  and  abroad,  and  still  not  be 
truly  religious.  They  may  use  all  exertions  to  send  the 
Gospel  to  pagan  lands,  may  give  much  to  the  poor,  and 
even  suffer  many  personal  privations,  and  after  all,  not  be 
properly  religious.  To  this  eff"ect,  speaks  Paul  to  the  Co- 
rinthians. "Though  I  speak  Avith  the  tongues  of  men 
and  of  angels,  and  have  not  charity,  I  am  become  as  sound- 
ing brass,  or  a  tinkling  cymbal.  And,.though  I  have  the 
gift  of  prophesj'^,  and  understand  all  mysteries,  and  all 
knowledge;  and  thovigh  I  have  all  faith,  so  that  I  could 
remove  mountains,  and  have  not  charity,  I  am  nothing. 
And  though  I  bestow  all  my  goods  to  feed  the  poor,  and 
though  I  give  my  body  to  be  burned,  and  have  not  char- 
ity, it  profiteth  me  nothing." — 1  Cor.  xiii.  1-3. 

From  the  above  it  is  seen  that  charily, — or  more  prop- 
erly rendered  love  ;  for  that  is  the  meaning  of  the  word, 
— is  the  "all  in  all"  in  the  Christian  character;  that 
alone  is  the  essence  of  all  true  religion.  It  is  in  the  mind, 
more  than  in  the  actions.  It  is  the  intention,  rather  than 
the  deed.  So,  then,  though  men  may  outAvardly  worship, 
serve,  and  obey  God,  yet  they  may  experimentally  know 
nothing  at  all  of  real  religion.  They  may  be  "like  whited 
sepulchres,  fair  without,  but  within,  full  of  all  unclean- 
ness" — corruption  and  dead  men's  bones.     Such  is  the 


MISCELLANEOUS     ARTICLES.  361 

character  of  much  that  passes  for  religion  in  the  present 
day.  But  what  avails  if?  It  is  not  Avorthy  the  name  of 
religion,  and  cannot  be  acceptable  to  him  who  looks  upon 
the  heart,  and  who  requires  supreme  love  to  himself,  and 
univei'sal  charitj'  toward  men.  I  repeat  it,  this  mere  out- 
ward service  is  not  well  pleasing-  to  the  Most  High,  when 
the  heart,  the  affections  are  not  right. 

If  the  motive,  the  intention,  the  heart  are  not  right, 
what  matters  it  to  God  whether  a  man  outwardly  worship 
him  or  an  idol?  Nebuchadnezzar  once  commanded  all 
the  people  to  bow  down  before  the  idol  he  had  set  up  in 
the  plain  of  Dura,  on  penalty  of  being  cast  into  the  lion's 
den.  The  multitude  worshipped  it.  But  when  Daniel 
was  delivered,  then  the  king  commanded  the  people  to 
worship  the  God  of  Daniel  and  the  Hebrews.  Suppose 
they  did  so;  was  it  more  acceptable  to  God,  than  the 
homage  paid  to  the  idol,  Avhen  both  were  rendered  only 
from  fear  of  being  cast  by  the  king  into  a  den  of  lions.  It 
appears  to  me  it  could  not  be.  The  people  had  no  true 
knowledge  of  the  living  God,  either  before  or  after  the 
worship;  it  was  onlj'  a  bowing  of  the  knee,  or  the  pros- 
tration of  the  body,  v.ithout  understanding,  and  without 
spirit.  Their  minds  and  hearts  were  the  same,  whether 
they  rendered  homage  to  the  idol  or  to  the  true  God;  and 
it  appears  to  me  that  both  were  alike  acceptable  to  him. 

Take  the  Jewish  phansees,for  an  example.  They  were 
very  punctilious  in  matters  of  worship,  alms-giving,  and 
all  outward  religion.  They  were  as  pious,  externally,  as 
the  best  Christians  noAv  on  the  earth.  But  what  did  the 
Savior  say  of  their  religion.  To  his  auditors  he  declared, 
"Except  your  righteousness  exceed  the  righteousness  of 
the  scribes  and  pharisees,  ye  can  in  no  case  enter  into  the 
kingdom  of  heaven;"  for,  as  an  apostle  said,  "the  king- 
dom of  God  is  not  hi  xoord,  but"  in  power;"  and  as  the  Sa- 
vior said,  "it  is  within  men,"  and  does  not  consist  in  ex- 
ternal rites  and  ceremonies. 

I  think  there  is  cause  to  fear,  that  if  our  Master  should 
appear  on  earth  now,  he  could  say  to  multitudes,  as  he 
said  to  the  ancient  Jews,  "Ye  make  clean  the  outside  of 
the  cup  and  the  platter,  but  within  ye  are  full  of  extortion 
and  all  excess." 

Brethren  Universalists!  may  our  religion  not  h^  merely 
SI 


362  MISCELLANEOUS    ARTICLES. 

in  action,  but  in  feeling;  not  only  in  the  deed,  but  in  the 
intention;  not  only  in  word,  but  in  spirit;  not  only  exter- 
nal, but  internal;  not  only  on  Sunday,  but  all  the  week; 
not  only  in  church  but  in  the  world;  not  only  in  profes- 
sion, but   in  practice. 


SOME  FACTS  TO  BE  REMEMBERED. 

1.  The  "coming  of  the  Son  of  Man"  is  spoken  of  in 
Matt.  xxiv.  and  xxv.,  in  connection  with  a  judgment  and 
punishment. 

2.  It  is  spoken  of  in  Cor.  xv.,  in  connection  with  the 
resurrection  of  the  dead. 

3.  It  is  mentioned  in  1  Thes.  iv.  16,  also  in  connection 
with  the  resurrection. 

4.  We  find  reference  to  his  coming,  also  in  2  Thes.  i. 
7,  10,  where  judgment  and  punishment  are  connected 
with  it. 

In  connection  with  the  above  facts,  I  wish  to  state  the 
following;  and  may  they  not  be  forgotten;  for  partialists 
attempt  to  shoAv,  in  view  of  the  above  facts,  that  the 
coming  of  Christ  at  the  resurrection  is  the  same  as  that 
to  judgment  and  pvmishment;  it  hence  following,  in  their 
minds,  that  the  judgment  is  beyond  or  at  the  resurrection 
of  the  dead,  This,  of  course,  would  do  something  to- 
wards refuting  the  doctrine  of  universal  salvation,  as  held 
by  many  of  its  advocates.     Now  mark. — 

1.  In  Matt.  xxiv.  xxv.  there  is  not  a  word  said  about 
the  resurrection  of  the  dead;  it  is  not  even  hinted  at. 

2.  The  same  is  true  of  1  Thes.  i.  7,  10. 

3.  In  1  Cor.  xv.  there  is  not  a  word  said  about  judg- 
ment or  punishment;  it  is  incorruption,  immortality,  pow- 
er, and  glory. 

4.  In  2  Thes.  iv.  nothing  is  said  about  judgment  or 
punishment;  all  is  happiness. 

5.  The  Savior  himself  limits  the  period  of  his  coming 
for  judgment,  spoken  of  in  Matt.  xxv.  and  1  Thes.  i.,  to 
that  generation,  before  the  death  of  some  who  heard  him 
speak, — Matt.  xv.  27,  28— and  before  his  disciples  should 
"  have  gone  over  the  cities  of  Israel."  Matt.  x.  23. 


I 


MISCELLANEOUS    ARTICLES.  363 

6.  No  such  declarations  were  ever  made,  so  far  as  the 
record  goes,  in  reference  to  Christ's  coming  at  the  res- 
urrection. 

7.  No  where,  in  all  the  book  of  God,  is  Christ's  coming 
to  judge,  or  reward  and  punish  men,  spoken  of  in  con- 
nection with  the  resurrection  of  the  dead.  Mark — no 
where. 

8.  No  where,  either,  does  the  Bible  speak  of  the  coming 
of  Christ  to  reward  and  punish  men  according  to  their 
works,  where  it  is  speaking  of  the  resurrection  of  the  nat- 
urally dead.     Remember — «o  where. 

From  the  aboA'e  facts,  the  following  conclusions  are 
readily  and  unavoidably  drawn.  Reader,  carefully  com- 
pare them  together,  and  reflect  upon  them,  and  see  if 
they  are  not. 

1.  The  coming  of  Christ  to  judge,  reward,  and  punish 
men  according  to  their  works,  is  not  tlw  same  as  the  com- 
ing at  the  resurrection.  For  Jesus  expressly  defined  the 
time  of  the  former  coming  to  be  during  the  life -time  of 
some  Avho  were  then  present.  Now,  if  he  spoke  the 
truth — and  what  Christian  dare  say  he  did  not? — he  has 
already  come  for  that  purpose — to  set  up  his  "judgment 
seat,"  "in  his  kingdom;"  therefore — mark! — if  that  com- 
ing is  the  same  as  the  one  at  the  resurrection  of  the  dead, 
"the  resurrection  is  past  already!!"  and  the  heretics  in 
Paul's  day  were  right  in  thus  affirming.  Consequently, 
we  say — relying  on  the  truth  of  the  Savior's  declaration — 
that  the  coming  in  judgment  is  a  different  one  fi'om  the 
coming  in  the  resurrection  of  the  dead.  Who  can  deny 
this,  and  yet  profess  to  believe  Jesus  Christ! 

2.  Therefore,  the  judging,  reward inr/,  and  punishing  of 
men  is  not  put  off  until  after  the  resurrection.  That — the 
judgment — commenced  some  1700  or  1800  years  ago — 
under  Jesus  Christ — and  is  still  progressing. 

3.  In  the  resurrection  state,  there  will  be  no  misery — 
no  rewards  or  punishments;  but  an  angelic  nature,  incor- 
ruption,  power,  immortality  and  GLORY — all  the  unpur- 
chased, unmerited  gift  of  God.     Amen! 

I  have  thus  thrown  the  statement  of  these  facts  into  the 
above  brief,  but  I  trust,  distinct  form,  that  all  who  read, 
may  think;  and  all  who  think,  be  convinced  of  "  the  truth 
as  it  is  in  Jesus."     "Jesus  and  the  resurrection,"  was  the 


364  MISCELLANEOUS  ARTICLES. 

great  theme  of  the  apostles;  and  the  same  glorious  subject 
ought  not  to  be  less  dwelt  upon  by  those  who  now  profess 
to  believe  in  Him  who  was  "  the  resurrection  and  the  life." 
Hope  founded  on  this  sublime  truth,  becomes  "  as  an  an- 
chor to  the  soul,  both  sure  and  steadfast."  May  that 
hope  be  ours,  unwaveringly,  and  sustain  us  under  all  the 
circumstances  that  may  surround  us  as  we  pass  through 
this  fleeting  world,  "the  fashion"  of  which  soon  "  passeth 
away  ! " 


OUR  CONSOLATION. 

Our  opposers  continually  affirm  that  there  is  no  change 
after  death;  that  if  men  sin  all  their  life  time  they  must  be 
damned  forever.  This  we  deny;  and  believe  that,  al- 
though men  may  be  in  bondage  to  sin  and  error  till 
death,  yet  they  shall  tinally  be  delivered.  This  is  our  con- 
solation, both  for  those  who  groan  in  sin,  and  those  who 
groan  through  fear  of  endless  death  for  themselves  or 
friends.  Although  they  suffer  much  now,  we  look  for  a 
final  cessation  of  all  their  sufferings.  Listen  to  Paul,  in 
his  epistle  to  the  Hebrews,  ch.  ii.  ver.  14.  "Forasmuch 
then  as  the  children  are  partakers  of  flesh  and  blood,  he 
himself  [Jesus]  likewise  took  part  of  the  same  that 
through  death  he  might  destroy  him  that  had  the  power 
of  death,  and  deliver  them  who  through  fear  of  death 
were  all  their  life  time  subject  to  bondage." 

Here  it  is  settled  at  once,  and  forever.  Jesus  shall 
deliver  those  "who  through  fear  of  death  are  ALL 
THEIR  LIFE  TIME  subject  to  bondage"— either  to  sin, 
or  orthodoxy,  or  any  thing  else  that  is  bad. 

Now,  althouofh  Ave  know  our  friends  suffer  much  through 
fear  of  death,  temporal  or  eternal,  and  feel  to  sympathize 
with  them,  but  can  not  effect  their  deliverance  now,  yet 
we  may  rest  in  the  hope  that  all  will  end  well,  their 
present  sufferings  result  in  good,  and  finally  all  be  "  de- 
livered into  the  glorious  liberty  of  the  children  of  God." 
Rom.  viii.  On  this  ground  we  can  be  reconciled  to  the 
dispensations   of  Divine   Providence,  iu  leaving  some  in 


MISCELLAXEOrS    ARTICLES.  365 

sin  for  a  season,  and  others  in  the  meshes  of  the  heresy 
of  partiaUsm.  To  the  latter  may  be  appHed  the  language 
of  Paul  to  the  Romans,  eh.  xi.  "For  I  would  not  have 
you  ignorant  concerning  this  myster)-,  [or  secret,]  that 
blindness  in  part  is  happened  to  Israel  until — not  longer 
than — the  fulness  of  the  Gentiles  be  come  in;  and  so  all 
Israel  shall  be  saved."  All  then  will  end  well,  although 
they  may  be  subjected  to  this  bondage  and  blindness  for 
''all  their  life  time." 


WORTHY  OF  REMEMBRANCE. 

Somebody,  I  know  not  who,  has  said,  "There  is  no 
greater  weakness  than  for  a  man  to  be  ashamed  of  his 
religion,  because  ignorant  men  despise  it.  Would  you  be 
ashamed  of  the  light  of  the  sun,  because  a  company  of 
blind  men  ridiculed  the  idea  of  light?" 

Some  people  have  minds  so  constituted,  that  they  are 
ashamed  to  avow  a  certain  class  of  sentiments,  because 
they  happen  to  be  unpopular — because  men  ignorant  of 
what  they  are,  ridicule  them.  I  have  even  seen  believers 
in  universal  salvation  who  were  afraid  or  ashamed  to  avow 
it  before  the  world,  because  they  might  be  laughed  at,  and 
have  the  linger  of  the  scorn  of  fools  pointed  at  them. 
But  this  manifests  a  great  want  of  moral  covirasfe — a  de- 
gree  of  "weakness"  that  they  might  well  be  ashamed  of. 

What !  ashamed  of  Universalism — a  doctrine  so  honor- 
able to  God,  so  consoling  to  man,  so  infinitely  superior  to 
all  other  doctrines  ever  proclaimed  among  men.  Asham- 
ed of  it?  A  man  might  as  well  be  ashamed  of  heaven,  of 
immortality,  of  glory.  He  might  as  well  be  ashamed  of 
the  rising  sun,  as  of  Universalism.  What  though  bigots 
scoff?  What  though  the  ignorant  ridicule  what  they  know 
nothing  of?  In  the  consciousness  of  the  heavenly  char- 
acter and  moral  sublimity  of  our  faith,  let  us  avow  before 
all  the  world,  if  necessary,  that  we,  like  the  apostoHc  an- 
cients, "trust  in  the  living  God  who  is  the  Savior  of  all 
men."  If  there  is  anything  in  the  wide  world  of  which 
I  am  pi-oud,  it  is  the  faith  of  Universalism.  In  that  I 
glory;  yea,  and  I  will  glory  in  it. 


366  MISCELLANEOUS  ARTICLES. 

ONE  FOLD— ONE  SHEPHERD. 

"Other  sheep  I  have,  which  arc  not  of  this  fokl:  them  also  1  must 
briug,  and  there  shall  be  one  fold  and  one  shepherd." — The  Savior. 

There  are  now  a  great  many  folds,  and  a  great  many 
shepherds — thousands.  The  time  is  coming,  however, 
when  it  shall  not  be  thus.  The  Savior  says  "  there  will 
be  but  ONE  fold  and  one  shepherd."  Now  there  is  the 
Presbyterian  fold,  the  Baptist,  the  Methodist,  the  Univer- 
salist,  and  others;  but  there  will  be  no  Presbyterian,  or 
Methodist,  or  Baptist,  or  Universalist  folds  in  the  other 
world.     All  will  be  one  fold,  of  which  Jesus  is  Shepherd. 

Mark  the  declaration  of  the  passage  at  the  head  of  this 
article.  Jesus  does  not  say,  "Them  also  1  may  bring;" 
"  I  would  like  to  bring;"  "there  is  a  probability  or  possi- 
bility of  my  bringing;"  but,  "  Them  also  I  must  bring." 
There  is  no  doubt  here;  no  chance  of  failure;  no  contin- 
gency; all  is  sure  as  the  power  of  the  Almighty  and 
his  Son. 

Notice  another  part  of  the  passage.  "  One  fold,  and 
ONE  shepherd;" — not  two  folds,  even,  or  two  shepherds. 
It  is  sometimes  said  that,  although  there  may  be  only  one 
fold  in  heaven,  yet  there  will  be  two  in  eternity:  one, 
heaven,  and  Jesus  the  Shepherd;  the  other,  hell,  and  the 
devil  the  shepherd  of  it!  Not  so,  says  the  Savior;  but 
"  one  fold,  and  one  shepherd."  How  different  the  teach- 
incf  of  men  from  the  teachiny;  of  Jesus  Christ! 

What  a  sublime  and  consoUng  truth  is  here  expressed  ! 
Instead  of  the  thousand  and  one  folds  and  shepherds 
scattered  all  overthe  land  and  world,  by  and  bye  there 
will  be  only  one.  Then  Avill  cease  the  strife,  and  warfare, 
and  persecution  of  one  sect  against  another.  There  will 
be  no  Universalists,  Presbyterians,  Methodists,  etc.,  as 
suc/i,  in  that  other  world;  but  all  will  be  "in  Chsist." 
Here  professing  Christians  can  not  worship  God  in  the 
same  house;  there  they  will — in  the  house  not  made  with 
hands — the  temple  of  God  Almighty — the  one  great  fold 
of  eternity.  The  Lord  be  praised!  for  the  blessed  assur- 
ance. Now  we  can  look  beyond  all  the  unholy  sectarian 
feeling  that  covers  the  earth,  to  the  time  when  "we  all 
shall  be  changed,"  and  become  "  as  the  angels  of  God  in 
heaven,"  to  rejoice  in  his  presence  for  ever  and  ever. 


MJSCfcLLANEOrS    ARTICLES.  367 

Remember  what  the  blessed  Son  of  God  has  said — 
"Other  sheep  I  have,  which  are  not  of  this  fold;  them 
also  I  MUST  bring:  and  there  shall  be  ONE  FOLD  and 
ONE  SHEPHERD!" 


CHRIST'S  IMAGE. 

On  a  certain  occasion,  certain  men  came  to  Jesus  to  en- 
tangle him,  asking,  "Is  it  lawful  to  give  tribute  to  Caesar?" 
At  his  request,  they  brought  him  a  penny;  when  he  asked 
them,  "Whose  is  this  image  and  superscription?"  and 
when  they  had  answered,  "  Caesar's,"  he  said,  "Render 
therefore  unto  Ceesar  the  things  which  are  Caesar's;  and 
unto  God  the  things  that  ai'e  God's."  So  they  failed  of 
their  wicked  object. 

Reader!  do  you  profess  to  be  a  follower  of  Jesus  Christ, 
the  Savior?  "  Whose  image  and  superscription  do  you 
bear?"  for  the  penny  was  known  by  the  "image"  upon  it. 
Do  you  bear  the  "image"  of  the  benevolent  Son  of  God? 
or  of  the  wicked  one?  If  you  do  indeed  bear  the  moral 
image  of  Jesus,  you  are  his;  but  if  you  bear  the  image  of 
satan,  then  you  belong  to  satan.  Every  man  is  known 
by  the  "mark  on  his  forehead" — the  image:  if  it  be  of 
"the  beast,"  he  is  the  beast's;  if  of  Christ,  he  is  Christ's. 

But  what  is  the  moral  image  of  the  Savior?  It  is  be- 
nevolence, kindness,  reverence,  honesty,  charity,  forgive- 
ness, as  displayed  in  loving  his  enemies,  doing  good  to 
those  that  injured  him,  praying  for  those  that  despitefuUy 
used  and  persecuted  him,  going  "  about  doing  good,"  and 
finally  yielding  up  his  life  for  the  benefit  of  sinful  men. 

Bo  we  display  the  same  spirit?  Do  Ave  imitate  these 
acts  of  the  Savior,  so  far  as  we  are  called  upon  to  do  so? 
Do  we  conti-ol  and  subdue  all  mahcious,  revengeful,  unholy 
feelings?  If  so,  then  we  do  indeed  bear  the  "image" 
of  the  holy  Redeemer.  Then  we  are  indeed  blessed. 
Brethren!  when  any  one  shall  ask  concerning  us,  "Whose 
is  the  image"  that  they  bear?  may  the  answer  be  always 
truly  given,  Christ's. 


368  MISCELLANEOUS  ARTICLES. 

THE  TRUE  SOURCE  OF  PEACE. 

If,  as  the  Wise  Man  says,  "wisdom's  ways  are  ways  of 
pleasantness  and  all  her  paths  are  peace,"  would  it  not  be 
best  for  all  men  to  seek  and  follow  those  "ways,"  and 
walk  in  those  "paths" — even  as  a  matter  of  self-interest, 
to  say  nothing  of  duty? 

If,  as  the  Psalmist  declares,  "Great  peace  have  they 
who  love  God's  law,  and  nothing  shall  offend  them," 
would  it  not  be  well  for  everybody  thus  to  love  and  obey 
the  divine  law? — especially  when  we  are  assured,  and 
should  ever  remember,  tlvat  "there  is  no  peace  to  the 
wicked;  but  that  they  are  like  the  troubled  sea  when  it 
cannot  rest;  whose  waters  cast  up  mire  and  dirt." 

And  if,  as  the  apostle  teaches,  "the  kingdom  of  God  is 
righteousness,  and  peace,  and  joy  in  the  Holy  Spirit," 
would  it  not  be  best  for  all  to  seek  to  enter  that  peaceful 
and  peace-giving  kingdom,  by  faith,  love,  and  obedience? 
— especially  when  we  may  know  that  true  peace  can  be 
found  no  where  else. 

How  earnestly  should  every  man  pray,  O!  fcr  true 
peace — the  peace  of  the  soul! — the  peace  that  passeth  un- 
derstanding, and  that  the  world  cannot  give,  and  cannot 
take  away! 


PULLING  THE  MOTE  OUT  OF  A  BROTHER'S 
EYE. 

A  piece  of  advice  much  needed  by  most  men  is  thus 
given  by  the  Savior,  in  his  memorable  Sermon  on  the 
Mount:  "Why  beholdest  thou  the  mote  that  is  in  thy 
brother's  eye,  but  considerest  not  the  beam  that  is  in  thine 
own  eye?  Or  how  wilt  thou  say  to  thy  brother.  Let  me 
pull  the  mote  out  of  thine  eye;  and  behold,  a  beam  is  in 
thine  own  eye?  Thou  hypocrite,  first  cast  out  the  beam 
out  of  thine  own  eye;  and  then  shalt  thou  see  clearly  to 
cast  out  the  mote  out  of  thy  brother's  eye." 

How  many  persons  tind  fault  with  others,  and  rebuke 
and  exhort  them,  and  yet  sin  themselves,  in  the  same  or 
a  worse  manner,  perhaps  without   knowing   it!      They 


MISCELLANEOUS     ARTICLES.  369 

seek  to  pull  the  mote  out  of  a  brother's  eye  ;  and  behold, 
a  beam  is  in  their  own  eye! 

The  pharisees  of  the  Savior's  time  were  especially  guil- 
ty of  this  inconsistency.  They  charged  trivial  offences  on 
Christ  and  his  disciples,  such  as  breaking  the  Sabbath, 
by  healing  the  sick,  on  that  holy  day,  eating  with  unwash- 
ed hands,  etc.;  Avhen  themselves  were  guilty  of  virtually 
setting  aside  the  holy  law.  They  denounced  the  Savior 
and  his  followers  for  these  small  matters,  while  they  neg- 
lected justice,  mercy,  and  truth.  They  saw  the  mote  in 
others'  eyes,  but  not  the  haain  in  their  own! 

How  often  is  the  same  inconsistency  seen  now!  How 
frequently  do  persons  complain  of  others,  proposing  to 
take  the  mote  out  of  their  eyes,  and  look  not  at  them- 
selves, when  they  do  the  same  things  that  they  accuse 
others  of  or  even  much  worse!  How  palpably  and  ridic- 
ulovisly  inconsistent! 

Besides,  of  what  avail  is  it  for  me  to  rebuke  a  man  for 
any  vice,  when  I  am  guiltj'  of  the  same,  or  of  others 
that  are  worse?  Will  he  be  likely  to  be  reformed?  Will 
he  be  profited  by  advice  thus  given,  or  a  rebuke  thus 
administered?  In  all  probability.  No.  He  Avill  say, 
"Physician,  heal  thyself!"  "Thou  that  sayest  a  man 
shall  not  steal,  dost  thou  steal?  Thou  that  sayest  a  man 
shall  not  commit  sacrilege,  dost  thou  commit  sacrilege?" 
Thou  that  sayest  a  man  shall  not  drink  Avine,  dost  thou 
drink  whiskey?  Thou  that  sayest  a  man  shall  not  lie, 
dost  thou  murder?  Thou  that  sayest  a  man  shall  not 
deceive,  art  thou  a  hypocrite?  Instead  of  being  reformed, 
he  will  be  likely  to  be  provoked  or  encouraged  to  perse- 
vere in  his  viciousness,  or  even  to  increase  the  amount  of  it. 

No,  brethren! — let  us  first  take  the  beam  out  of  our 
own  eye,  and  then  we  can  see  better  to  take  the  mote  out 
of  our  brother's  eve. 


MAN  ONLY  A  PILGRIM  HERE. 

The  following  incident  is  related  in  the  Spectator,  illus- 
trative of  the  declaration   of  a  sacred  writer,  that  Ave  are 
put  "pilgrims  and  sojourners  here,  as  our  fathers  Avere." 
?>'2  ^ 


370  MISCELLANEOrS    ARTICLES. 

"A  Dervise  fatig-ned  with  a  long  day's  travel,  at  night 
entered  the  private  mansion  of  an  eastern  prince,  and 
throwing  down  his  pack,  asked  for  lodgings.  He  was 
soon  told  it  was  not  a  public  inn,  but  the  private  residence 
of  a  prince.  He  inquired  who  had  lived  there  before  the 
present  owner.  He  was  informed  that  his  father  had  occu- 
pied it.  And  who,  he  again  interrogated,  was  resident 
before  the  father?  The  reply  was,  his  father.  And  be- 
fore that,  his  father.  Surely,  then,  said  the  Dervise,  this 
is  only  an  inn.  Avhich  so  often  changes  its  OAvner." 

We  may  all  gather  instruction  from  the  consideration  of 
the  thought  just  expressed.  How  true  is  it,  that  we  are 
but  travelers,  but  pilgrims  here!  The  whole  earth  may 
well  be  represented  as  a  vast  inn,  so  often  does  it  change 
its  occupants.  Of  the  thousand  millions  that  now  tarry 
at  this  inn,  probably  not  one  will  be  here  1  59  years  hence; 
they  will  have  passed  on.  towards  their  '•  abiding  place." 
and  their  places  occupied  by  another  billion,  perhaps  many 
billions. 

How  fooli.sh  would  that  traveler  appear,  who  should  be- 
come so  attached  to  the  hotel,  where  he  might  tarry  over 
night,  or  any  thing  about  it,  as  to  cause  him  a  pang  to 
leave  it  in  the  morning!  Equally  foolish  are  Time's  trav- 
elers, who  fall  so  in  love  Avith  the  earth  and  earthly  things, 
as  to  feel  it  so  dreadful  a  thing  to  leave  them,  at  death, 
and  pass  on  to  their  eternal  home.  Let  us,  then,  "use" 
the  things  given  for  our  comfort  on  the  journey,  "  as  not 
abusing  them."  and  ever  ready  and  willing,  when  death's 
messencrer  comes  to  us  and  cries,  "  staye  readv!*'  to  chcer- 
fully  step  in  and  be  whirled  away  to  the  place  of  our 
ultimate  destination. 


VIRTUE   AND  VICE. 

How  beautiful,  and  how  true  to  life,  is  the  description 
of  the  upright  and  the  sinful,  in  the  first  Psalm!  Read: — 
"  Blessed  is  the  man  that  walketh  not  in  the  counsel  of 
the  ungodly,  nor  standeth  in  the  way  of  sinners,  nor  sitteth 
in  the  seat  of  the  scornful.     But  his  delio^ht  is  in  the  law 


4 


MISCELLAXKOrS    ARTICLES.  371 

of  the  Lord;  and  his  hnv  doth  he  meditate  day  and  night. 
And  he  shall  be  like  a  tree  planted  by  the  rivers  of  water, 
that  bringeth  forth  his  fruit  in  his  season;  his  leaf  also 
shall  not  wither;  and  whatsoever  he  doeth  shall  prosper. 
The  ungodly  are  not  so:  but  are  hke  the  chaft'  which  the 
wind  driveth  away.  Therefore  the  ungodly  shall  not  stand 
in  the  judgment,  nor  sinners  in  the  congregation  of  the 
righteous.  For  God  knoweth  the  way  of  the  righteous: 
but  the  way  of  the  ungodly  shall  perish." 

How  expressive  and  apt  the  illustration  of  the  good 
condition  of  the  virtuous  man,  drawn  from  the  beauty  of 
"  a  tree  planted  by  the  rivers  of  water,"  with  its  ixnwith- 
ering  leaves  and  never  failing  fruitfulness!  thus  corres- 
ponding with  what  all  the  sacred  writers  affirm  in  relation 
to  the  righteous;  as,  '•  Great  peace  have  they  who  love 
God's  law,  and  nothing  shall  oft'end  them,"  in  the  lan- 
guage of  the  prophet  Psalmist;  and  again,  as  sayeth  the 
Wise  Man,  "Wisdom's  ways  are  ways  of  pleasantness, 
and  all  her  palhs  are  peace;"  as  also,  "the  righteous 
shall  be  recompensed  in  the  cart/i;" — thus  corresponding, 
too,  with  the  never  varying  results  of  all  observation,  and 
with  every  good  man's  experience.  Oh!  the  blessedness 
of  those  who  "  Avalk  not  in  the  counsel  of  the  ungodly, 
nor  stand  in  the  way  of  sinners;  but  whose  delight  is  in 
the  law  of  the  Lord."  How  faithfully,  how  earnestly, 
how  perseveringly,  should  all  of  us,  who  love  happiness, 
strive  so  to  walk,  so  to  live,  and  feel,  and  act,  as  to  secure 
that  blessedness!  that  iiv  may  truly  be  likened  to  the 
"tree  planted  by  the  rivers  of  water,  that  bringeth  forth 
his  fruit  in  his  season;  and  whose  leaf  does  not  wither." 

But  how  different  the  condition  of  the  wicked  man!  He 
is  "'like  the  chaff  which  the  wind  driveth  away."  "The 
way  of  the  ungodly,"  says  the  Psalmist,  '-shall  perish;" 
or,  as  expressed  in  another  place,  "be  turned  upside  doim." 
The  Avicked  man's  soul  is  scathed  and  blasted,  by  the 
fierce  storms  of  passion  that  rage  within  his  own  breast, 
and  scorched  by  the  fire  of  his  own  kindling;  so  that  he 
is  not  like  the  beautiful  and  flourishing  •'  tree  planted  by 
the  rivers  of  water,"  ever  verdant  and  fruitful;  but  rather 
like  a  tree  scathed  by  the  storms  and  lightnings  of  heav- 
en, extending  abroad  its  most  unsightly  branches,  bare  of 
all    leaves,   or  flowers,    or  fruit.     With   this   description, 


372  MISCELLANEOUS    ARTICLES. 

agree  all  human  observation  and  experience,  as  well  as 
the  voice  of  the  inspired  penman;  as,  when  the  Wise  Man 
saith,  "  The  wicked  and  the  sinner  are  recompensed  in  the 
earth,"  as  are  the  righteous,  but  with  a  far  unlike  "  recom- 
pense"; and  again,  "there  is — now — no  peace  to  the 
wicked,  but  they  are  as  the  troubled  sea,  when  it  can  not 
rest,  whose  waters  cast  up  mire  and  dirt."  "  The  wages 
— the  daily  pay — of  sin  is  death."  How  vastly  unlike  the 
good  man's  "  peace  that  flows  as  a  river,  and  is  as  abun- 
dant as  the  waves  of  the  sea!" 

Reader!  may  you  and  I  flee  the  way  of  the  wicked 
which  perisheth,  and  is  "  turned  upside  down,"  and  ear- 
nestly seek  Avisdom's  "  Avays  of  peace." 


THE  LIGHT  OF  THE  WORLD. 

The  great  teacher  said  to  his  disciples,  once — Matt.  v. 
14-16 — "Ye  tire  the  light  of  the  world.  A  city  that  is 
set  on  a  hill  can  not  be  hid.  Neither  do  men  light  a  can- 
dle, and  put  it  under  a  bushel,  but  on  a  candlestick;  and  it 
giveth  light  unto  all  that  are  in  the  house.  Let  your  light 
so  shine  before  men,  that  they  may  see  your  good  works, 
and  glorify  your  Father  which  is  in  heaven." 

Brethren  Universalists — are  i\oi  we  now  the  "light  of 
the  world"?  that  is  to  say,  do  not  we  possess  the  true 
moral,  spiritual  light,  that  can  alone  dispel  the  present 
moral  darkness,  that  envelopes  the  almost  entire  human 
race?  So  we  claim.  Wc  claim  a  faith  that  seems  to  an- 
swer best  to  the  vicAvs  of  the  "  Gospel  of  peace — of  the 
grace  of  God — of  salvation,"  as  expressed  by  the  Foun- 
der of  our  religion,  and  his  apostles.  It  seems  to  us  to  be 
the  only  system  of  religion  in  the  Avorld,  that  is  consistent 
Avith  any  correct  view  of  our  heavenly  Father's  character, 
his  nature,  his  relationship  to  man,  Avith  the  character  and 
mission  of  "the  Prince  of  Peace — the  Savior  of  the 
World,"  and  with  man's  highest  happiness  here,  and  his 
brightest  and  most  rational  hope  of  glory  hereafter.  It  is 
the  only  faith  worthy  of  God,  worthy  of  his  ever  blessed 
Son,  and  worthy  to  be  received  by  all  human  intelligences. 
So  all  of  us  view  it. 


MISCELLANEOUS    ARTICLES.  373 

AVell,  then,  brethren, — called  "  the  light  of  the  world," 
— what  are  we  doing?  where  do  we  stand?  in  relation  to 
the  injunction  given  us  by  our  Master.  Are  we  like  "a 
city  set  on  a  hill,  that  cannot  be  hid?"  Do  we  put  our 
light  in  such  a  position,  that  it  may  enlighten  all  that  are 
within  our  influence?  Do  we  "let  our  light  so  shine  be- 
fore men,  that  they  see  our  good  works,  and  glorify  our 
Father  which  is  in  heaven?"  Brethren,  how  is  this?  do 
we  do  all  that  is  required  of  us,  in  this  respect?  Let  us 
examine  ourselves,  faithfully,  and  candidly,  and  see. 

Are  not  some  of  us,  with  this  glorious  light,  like  the  one 
who  "  lights  a  candle  and  puts  it  under  a  measure?"  thus 
allowing  nobody  to  see  it — illuminating  no  benighted  and 
gloomy  minds  by  its  heavenly  rays.  Do  not  some  of  us 
so  walk,  like  those  in  Paul's  time,  who  held  the  "  truth  in 
righteousness,"  that  instead  of  letting  the  world  see  '■'good 
works"  wrought  by  us,  and  so  led  to  glorify  God,  and 
embrace  our  holy  faith,  we  rather  indulge  in  evil  works, 
so  that  God  is  dishonored,  the  Savior  "  wounded  in  the 
house  of  his  friends",  and  the  faith  scandalized?  Breth- 
ren, let  us  ask  ourselves,  most  earnestly,  how  is  it?  where 
do  we  stand?  do  we  let  our  light  shine?  are  men  led  to 
glorify  God  by  our  good  works,  and  led  also  to  embrace 
the  pure  religion  of  Jesus  Christ?  Or,  is  our  light  cover- 
ed, eclipsed  by  sinfulness  and  folly?  If  tlds  he  our  condi- 
tion, our  want  of  zeal,  this  our  evil  influence, — "for  he 
that  is  not  for  the  Savior  is  against  him," — we  ought  to 
have  our  light  taken  from  us,  as  unworthy  of  its  glorious 
rays,  and  we  ourselves  driven  away  into  the  gloominess, 
"the  blackness  of  the  darkness"  of  partialism,  with  all 
its  horrors!  For  the  truth's  sake,  brethren,  for  man's 
sake,  for  God's  sake,  let  us  all  do  our  duty,  and  exert  our 
proper  influence,  as  the  "light  of  the  world!" 


A  QUESTION  FOR  OURSELVES. 

Paul  significantly  says,  in  Rom.  ii.  28,  29,  "  He  is  not 
a  Jew,  which  is  one  outwardly;  neither  is  that  circumcis- 
ion, which  is  outward  in  the  flesh:  but  he  is  a  Jew  which 


374  MISCELLANEOUS    ARTICLE!S. 

is  one  inwardly;  and  circumcision  is  that  of  the  heart,  in 
the  spirit,  and  not  in  the  letter;  whose  praise  is  not  of  men, 
but  of  God." 

I  have  often  inquired,  mentally,  if  there  are  not  too 
many  professors  of  Universalism,  that  are  so  only  "  out- 
wardly"; and  sometimes  not  even  so  much  as  that — nei- 
ther "inwardly"  iior  "  outwardly;"  for  their  outward  con- 
duct is  in  accordance  with  any  thing  but  the  princi- 
ples of  the  holy  faith  they  profess.  8uffer  me  to  repeat 
the  passage  just  quoted,  with  a  slight  variation  in  one  or 
two  terms:  "  He  is  not  a  Universalist  who  is  one  outward- 
ly— only;  but  he  is  a  Universalist,  which  is  one  inwardly; 
and  whose  circumcision  is  that  of  the  heart,  in  the  spirit, 
and  not  in  the  letter;  whose  praise  is  not  of  men,  but  of 
God."  How  different  the  real  Universalist,  and  the  mere 
professor.  One  honors  the  name;  the  other  disgraces  it. 
The  former  enjoys  all  the  blessedness  of  a  living  faith;  the 
latter  endures  all  the  barrenness  of  a  faith,  dead,  power- 
less, useless. 

This  is  a  question  for  ourselves — for  all  of  us,  and  for 
each  to  answer  for  himself:  "  Are  we  Universalists  ot</- 
wardh/,  only,  and  not  inwardly!  is  our  circumcision, 
adopting  Paul's  language,  of  the  flesh,  merely,  and  not 
of  the  heart,  in  the  spirit?"  God  grant  us  to  answer 
wisely — leaving  us  to  be  Christians  "in  deed  and  in 
truth",  in  heart  and  in  life,  and  "not  in  word" — in  pro- 
fessions, only! 


JESUS  CHRIST  AND  KING  ABGARUS. 

In  the  Apocryphal  New  Testament,  are  two  very  short 
letters;  one  purporting  to  be  from  one  Abgarus,  King  of 
Edessa,  to  Jesus  Christ,  requesting  him  to  come  and  re- 
move a  disease  with  Avhich  he  was  afflicted;  the  other  a 
reply  from  the  Savior. 

The  same  are  spoken  of  and  copied,  with  the  accompa- 
nying circumstances,  in  Eusebius'  ecclesiastical  history — 
Cruse's  translation — who  believed  them  genuine  and  au- 
thentic, asserting  that  he  copied  from  the  archives  of  the 
city  of  Edessa,  as  written  in  the  Syriac  language. 


MISCELLANEOUS  ARTICLES.  375 

But  what  is  particularly  noticable  in  connection  with 
this  subject,  is  the  folloAving  language  said  to  have  been 
spoken  by  Thaddeus, — supposed  to  be  one  of  the  seventy 
whom  the  Savior  sent  forth, — in  answer  to  the  king's  re- 
quest that  he  would  give  him  a  full  account  of  the  Christ- 
ian doctrine; — copied  also,  says  Eusebius,  from  the  same 
public  records.  Thaddeus  promises  a  discourse  on  the 
subject,  on  the  following  day,  to  the  king  and  his  assem- 
bled people,  and  show  them  "what  things  the  Savior  suf- 
fered from  the  Jews;  how  he  was  crucified  and  descended 
into  HELL  (hade-^),  and  burst  the  bars  which  had  never  yet 
been  broken,  and  rose  again,  and  also  raised  with  him'ielf 
THE  DEAD  that  had  slept  for  ages.  And  how  he  descend- 
ed alojie,  but  ascended  with  a  great  multitude  to  his  Fath- 
er. And  how  he  sitteth  at  the  right  hand  of  God  and  the 
Father,  with  glory,  in  the  heavens;  and  how  he  is  about 
to  come  again  with  glory,  to  judge  the  living  and  dead." 

The  forep-oino-  incident  and  lano-uao-e  suii-aest  several 
thoughts  worthy  of  our  attention:  at  least  so  it  seems 
to  me. 

1.  If  this  language  was  uttered  by  one  of  the  Savior's 
immediate  messengers,  it  doubtless  expresses  the  truth  in 
relation  to  that  portion  of  the  Christian  faith. 

2.  But  this  is  somev.diat  uncertain.  Some  ecclesiastical 
antiquaries  look  upon  it  as  equal  in  authority  to  the  ca- 
nonical writings;  others  consider  the  history  as  fabulous, 
and  the  letters  and  the  speech  to  the  king  as  apocryphal. 
Among  the  former,  the  editor  of  the  Apocryphal  New 
Testament  names  the  erudite  Grabe,  Arch-bishop  Cave, 
Dr.  Parker,  and  other  divines;  and  to  these  may  be  added, 
of  course,  the  name  of  Eusebius;  and  his  opinion  is  worth 
more  than  that  of  all  the  rest,  because  he  lived  nearer  the 
time  the  affair  is  said  to  have  happened.  I  see  no  good 
reason  for  denying  the  correctness  of  this  opinion;  as  all 
admit  Eusebius  to  be  a  most  truthful  and  discreet  historian. 

3.  Let  us  now  notice  one  or  two  points  of  doctrine  ex- 
pressed in  the  language  of  the  advocates  of  Christianity, 
said  to  have  been  addressed  to  the  king.  The  Savior,  af- 
ter his  crucifixion,  "descended  into  hades" — hell,  of 
course,  being  the  Orthodox  translators'  rendering  of  that 
word.  But  this  is  evidently  not  the  hell  of  partialists;  for 
nothing  is  said  here  of  the  torments  they  associate  with 


376  MISCELLAXEOl'S    ARTICLES. 

that  word;  and  as  spoken  by  Thaddeus,  seems  to  mean 
■what  it  did  in  the  discourse  of  the  Apostle  Peter  to  the 
Jews,  on  the  day  of  Pentecost.  Acts  ii.  27-31.  But 
this  fact  will  be  more  apparently  a  consideration  of  anoth- 
er declaration  in  the  same  connection;  which  is  the  next 
thought  to  which  I  would  call  attention. 

4.  When  the  Savior  himself  arose,  the  disciple  says 
that  he  raised  "the  dead"  with  him,  and  ascended  to  his 
Father  with  "a  great  multitude."  Whence?  is  the  ques- 
tion now.  From  hell — hades,  of  course;  for  thither  he 
"descended  alone,  but  ascended  with  a  great  multitude." 
Of  necessity,  then,  this  hell  is  not  the  partialist  hell — not 
a  place  of  endless  suffering,  if  of  any  suflering; — that  is, 
in  the  mind  of  Thaddeus,  Avhether  an  immediate  follower 
of  Christ,  or  living  at  any  period  before  the  time  of  Eu- 
sebius,  which  was  about  the  end  of  the  third  century; — 
for  to  THIS  hell  the  Savior  went,  and  frovi  this  hell,  he 
took  the  dead,  and  ascended  with  them  to  the  Father. 
And  this  declaration,  alone,  that  the  dead  of  past  ages 
were  then  raised,  it  is  worth  our  while  to  think  of.  There 
may  be  something  in  this. 

5.  One  remark  more.  We  have  the  declaration  that 
at  the  time  this  Christian  messenger  was  addressing  the 
king  of  Edessa,  and  of  course  not  long  after  the  Savior's 
resurrection  and  ascension,  "he  (Christ,  was  about  to  come 
again  with  power  and  glory,"  etc.  Mark  that  word — 
"  ABOUT  to  come."  Tliis  agrees  with  the  way  in  which 
the  Savior  himself  and  his  apostles  were  accustomed  to 
speak  in  relation  to  that  matter.  It  was  to  be  in  that 
generation,  during  the  life-time  of  some  who  heard  him 
speak;  and  when  the  apostle  James  wrote,  it  was  "  drato- 
ing  NIGH." 

If  some  of  our  readers  should  think  this  article  dull, 
prosy,  and  unprofitable,  I  ask  their  pardon, — alledging 
the  excuse,  by  way  of  apology,  that  feeling  interested 
myself  in  the  subject,  I  thought  others  might  also;  and 
hence  "  have  written  what  I  have  written;"  and  as  for  the 
prosiness  of  the  manner  of  it,  I  couldn't  help  that. 


MISCELLANEOUS    ARTICLES.  377 


THE  WICKED  MAN'S  CONSCIENCE. 

Much  is  said  by  the  abettors  of  a  certain  licentious  no- 
tion, about  tlie  "pleasures  of  sin,"  and  the  happiness  of 
the  wicked  man,  as  being  greater  than  that  of  the  good 
man.  All  partialists,  however,  do  not  thus  think  and 
speak; — the  more  intelligent  of  them,  who  more  closely 
observe  the  real  qualities  and  consequences  of  vice,  and 
better  understand  human  nature,  give  an  opposite  testi- 
mony— testimony  more  in  accordance  with  facts  and  the 
Bible.  I  have  frequently  given  examples  of  such,  and 
have  recently  met  with  the  following  sentences,  to  the 
same  effect,  in  a  work  lately  put  into  my  hands,  written 
in  1817,  by  Salem  Town,  of  the  State  of  New  York, 
Principal  of  Granville  Academy,  and  I  judge,  an  ortho- 
dox preacher; — he  is  a  believer  at  least  in  the  doctrines  of 
partialism,  including  the  notion  of  future  retribution. 
Speaking  of  those  who  have  thrown  oflF  all  restraint,  and 
plunged  themselves  into  the  depths  of  human  degradation, 
rioting  on  the  precipice  of  his  own  destruction,  this  writer 
says: — 

"  Conscience  Avill  not  always  slumber.  Ere  long  it  will 
awake  in  the  bosom  of  every  such  a  man  with  more  awful 
thunders  than  those  that  shook  Sinai's  mount.  Such  are 
festering  wounds  of  unpitying  remorse;  such  are  the  stings 
of  conscience,  in  the  breast  of  him  Avho  has  long  wan- 
dered in  the  mazes  of  vice,  that 

"  Should  he  bestride  the  swiftest  steeds  of  day, 

Or  mount  on  whirlwinds  with  uuiiunibercd  wings, 

Still  guilt  would  seize  the  dastard  on  his  way. 
And  conscience  dart  unutterable  stings  !" 

How  strongly,  forcibly  expressed  is  this! — and  how 
true.  The  wilfully  Avicked  man  can  not  escape  or  fly  "  the 
whips  and  stings"  of  conscience:  though  he  hide  himself 
in  caves  and  dens  of  the  earth,  in  regions  of  rayless  dark- 
ness, still  his  tormentor  will  follow  him  even  thither,  and 
his  mind  and  soul  dark  with  moral  gloom,  will  be  over- 
whelmed with  untold  horrors.  Truly,  "  There  is  no  peace 
to  the  wicked;"  and  hence  if  all  of  us,  when  tempted  and 
enticed  to  the  paths  of  folly,  would  heed  the  words  of  the 
angel  to  Lot,  when  flying  from  the  doomed  cities  of  the 


378  MISCELLANEOUS    ARTICES. 

plain — "Escape  for  thy  life!" — how  much  wiser  would 
we  be,  and  truly  happy,  than  by  yielding  to  the  false,  de- 
ceitful allurements  of  the  tempter!  For  sin  is  as  deceitful 
as  whited  sepulchres,  frequently  "beautiful  without,  but 
within  full  of  rotteness,  dead  men's  bones,  and  all  un- 
cleanness." 

While,  on  the  other  hand,  "  uhkat  peace  have  they 
who  love  God's  law,  and  nothing  shall  ofl'end  them;" 
walking  in  wisdom's  ways  they  invariably  find  happiness 
and  peace.  Pray  God,  then,  we  may  avoid  sin,  as  our 
deadliest,  hatefulest  balefulest  curse!  and  seek  the  '•  high- 
way thrown  up  for  the  ransomed  of  the  Lord  to  walk  in." 


WEARING  MOURNING  APPAREL. 

It  has  often  occurred  to  me  to  write  an  article  in  rela- 
tion to  the  common  practice  of  wearing  mourning  apparel 
on  the  occasion  of  the  death  of  a  relation.  Most  Univer- 
salists  disapprove  of  the  custom;  and  I  agree  to  the  disap- 
proval. Various  Associations  and  Conventions,  at  differ- 
ent times  and  places,  have  expressed  their  feeling  of  oppo- 
sition to  it.  Still,  even  among  those  who  dislike  the  prac- 
tice, and  consider  it  un-christian,  many  yield  to  the  over- 
shadowing influence  of  fashion,  and  wear  the  usual  bad- 
o-esof  mournino-;  althouoh  a^-ainst  their  will  and  their  con- 
victions  of  propriety.  For  one,  /  ivill  not  do  it,  under 
any  anticipated  circumstances;  nor  have  I  in  time  past,  al- 
though occasions  have  called  for  it,  if  any  do — in  the  loss 
of  some  of  my  nearest  kindred. 

But  my  attention  has  just  been  called  to  the  subject, — 
and  this  has  led  me  to  write  on  it  now, — by  an  article  in 
the  last  No.  of  the  Southern  "  Gospel  Messenger,"  giving 
one  or  two  extracts  from  other  papers,  which  I  now  pre- 
sent to  our  readers. 

"  Having  some  time  since,  been  called  on  by  one  of  our 
readers,  to  speak  out,  on  the  subject  of  wearing  mourning 
apparel,  for  the  loss  of  friends,  we  would  say,  that  fashion 
is  quite  silly,  and  a  hard  mistress  at  best;  but,  she  never 
appears  so  hard,  as  when   she  disturbs  or  breaks  in  upon 


MISCELLANEOUS     ARTICLES.  379 

the  solemnities  of  the  death  bed,  and  calls  upon  a  weep- 
ing family  to  worship  at  her  shrine.  We  wish  the  world 
would  rise  against  her,  and  declare  their  independence 
from  her  sway.  We  see  no  reason  why  we  should  change 
our  dress,  when  God  thinks  proper  to  remove  our  kindred 
and  friends,  than  we  should  when  he  adds  a  member  to 
our  family.  The  sorrow  of  the  mourner  should  be  in  his 
heart,  and  not  in  his  apparel.  The  custom  being  an  out- 
ward show  it  is  but  pharisaic  at  best.  We  have  often 
thought  that  it  would  be  more  appropriate  for  Limitarian 
friends  to  wear  mourning  at  the  birth  of  an  infant,  than 
at  the  death  of  a  parent.  For  if  the  doctrine  of  eternal 
torment  be  true,  with  all  the  chances  that  is  contended  for, 
to  go  to  that  worst  of  all  places;  you  should  weep  day  and 
night,  for  the  slain  of  those  that  are  brought  into  existence 
without  their  own  consent. 

"  The  following  from  another  paper,  on  the  same  sub- 
ject, is  also  very  good: 

'  As  a  general  practice,  mourning  apparel  is  no  real  ex 
pression  of  grief  for  the  loss  of  our  friends.     The  very  time 
that  a  man  shall  mourn,  and  the  very  time  that  he  shall 
cease  to  mourn,  are  fixed  for  him  by  the  world  whatever 
may  be  the  duration  of  sorrow. 

'  It  is  no  mark  of  respect  for  departed  relatives.  The 
dark  habiliments  are  assumed,  whether  the  deceased  was 
virtuous  or  vicious,  honest  or  fraudulent,  sober  or  intem- 
perate; whether  he  was  a  wise  man  or  a  fool,  a  christian 
or  an  infidel,  a  blessing  or  a  curse  to  society. 

'  It  imparts  no  consolation  to  the  bosom  of  sori'ow.  It 
alleviates  not  the  woe  which  flows  from  the  bereaved 
heart.  It  off"ers  no  balm  to  its  wound.  It  equally  fails  to 
assuage  excessive  grief,  and  to  excite  that  which  is  proper. 

'As  a  memento  of  departed  worth  it  is  superfluous.  The 
heart  of  true  friendship  needs  it  not,  the  object  of  its  af- 
fection is  engraven  there  too  deeply  to  be  effaced.  The 
mock  mourner  is  unaffected  by  its  sable  hue. 

'  It  conveys  no  moral  or  religious  instruction  to  the 
mind.  It  excites  no  mourning  for  sin;  no  desires  after 
heaven.  Neither  the  solemn  realities  of  the  scene  of 
death,  nor  the  affecting  and  admonitory  truths  of  the  word 
of  God,  can  be  enforced  by  it. 


380  MISCELLAXEOUS     ARTICLES. 

'  The  objections  to  the  custom  are  founded  principally 
on  its  positive  evils — 

'  1 .  It  is  extravagant  and  absorbs  a  large  amount  of 
funds  which  might  be  appropriated  to  useful  purposes. 

'  2.  It  presents  strong  temptation  to  pride  and  dishon- 
esty, and  has  often  robbed  the  widow  and  fatherless  of 
their  bread,  and  the  creditor  of  his  due. 

'  3.  It  is  a  violation  of  the  command,  '  Be  ye  not  con- 
formed to  this  world.' 

'  It  diverts  the  attention  from  the  voice  of  the  Almighty 
in  his  instructive  providence.  It  occupies  the  mind,  as 
well  as  the  hands  in  that  solemn  period,  which  is  so  pe- 
culiarly favorable  for  the  soul  to  retire  within  itself  and 
contemplate  its  character  and  destiny.  It  appears  to  be 
an  artful  and  successful  device  to  disqualify  man  for  obey- 
ing the  command  of  his  God,  '  In  the  day  of  adversity 
consider.'  " 

To  the  above  I  wish  to  add  a  few  remarks,  expressive 
of  my  most  prominent  objections  to  regarding  the  dictates 
of  all-controllingyas/iion,  in  the  matter  of  wearing  mourn- 
ing apparel. 

1.  As  said  in  the  article  just  quoted,  it  is  no  expression 
oi grief ;  for  the  "weeds"  are  put  on,  not  spontaneously, 
or  from  the  impulse  of  sorrow;  but  because  it  is  the  fash- 
ion, and  the  decree  of  custom.  Then  the  practice  is  sense- 
less and  useless  in  that  respect.  It  is  a  mere  matter  of 
show,  which  one  feels  compelled  to  make. 

2.  It  is  a  burden  to  the  j^f^or,  which  they  are  not  able 
to  bear.  Suppose  a  poor  family,  composed  mostly  of  wo- 
men and  girls;  for  their  mourning  apparel  is  much  more 
expensive  than  that  of  men.  These  women,  perhaps 
widows  and  orphans,  gain  their  subsistence  by  the  labor 
of  their  own  hands;  and  it  may  be  scant  at  that.  A  mem- 
ber of  the  family  dies.  Others  Avear  mourning  apparel  on 
such  occasions,  making  a  display  of  their  grief;  and  these 
poor  women  must  do  the  same,  or  else  be  out  of  the  fash- 
ion, and  condemned  as  heartless  creatures,  who  loved  not 
their  kindred  when  living,  and  mourn  them  not  when  dead, 
— as  if  mourning  consisted  in  wearing  black  crape!!  So 
they  buy  the  apparel;  if  they  do  not  or  cannot  pay  for  it, 
they  cheat  their  creditors;  and  if  they  do  pay  for  it,  they 
suffer  for  it,  perhaps  in  wanting  food  and  fire; — and  all 


MISCELLANEOUS    ARTICLES.  381 

this,  because  fashion  decrees  that  they  shall  make  this 
display  of  their  grief,  by  a  certain  quantity  of  crape! 
AAvay  with  such  a  custom! 

3.  Consider  the  i)ricle  induced  and  displayed  in  the 
style  and  richness  of  the  mourning  apparel,  by  the  rich 
who  can  afford  it,  and  by  many  poor  but  proud  people, 
Avho  cannot; — and  all  this  by  the  side  of  a  dead  father  or 
husband! 

4.  Look  also  at  the  difficulties  and  vexations  of  2^i'o- 
curing  mourning  apparel  at  such  a  time,  and  having  it 
properly  filled,  especially  on  the  part  of  females.  When 
the  friends  desire  to  sit  down  in  silence,  undisturbed  by 
secular  cares,  especially  about  dress,  and  in  quietness 
contemplate  upon  their  loss,  or  turn  their  minds  and  hearts 
to  the  consolations  of  the  Gospel  of  life  and  immortality 
— what  is  required  of  them?  Why,  they  must  give  order 
about  their  black  dresses,  their  bonnets,  gloves — the  badg- 
es of  sorrow;  and  then  fit  them,  perhaps  in  the  room 
where  lies  the  dead  father,  or  husband,  or  son!  and  prob- 
ably be  vexed  by  a  "'bad  fit,"  the  discussion  of  what  is 
fashionable  or  unfashionable,  <fec.  Must  we  be  engaged 
in  such  trifling,  vexing  affairs,  at  such  a  time?  Is  tliis 
the  proper,  necessary,  and  only  expression  of  grief? — ! 
I  cannot  yield  to  such  a  custom.  It  is  an  abomination  in 
my  sight.  I  cannot  endure  such  an  incongruity  between 
the  feeling  of  the  bereaved,  in  the  chamber  of  death,  and 
such  trifling  such  vexatious  conversation.  Only  think  of 
it — forgetting  the  loss  of  the  friend,  perhaps  the  nearest 
and  dearest  in  the  world,  in  discussing  the  shape  of  a  new 
black  bonnet,  or  the  fit  of  a  new  black  dress!  Away  with 
the  custom  that  makes  .such  an  abomination  necessary,  or 
even  possible! 

5.  Finally,  I  oppose  the  prir/cipfe  on  which  this  evil 
custom  is  founded.  Black  denotes  only  gloom,  fear,  sad- 
ness, and  darkness.  Is  all  this  to  be  manifested  by  Chris- 
tians— bj'  Universalists,  when  their  relations  die?  Is  it 
all  darkness  and  gloominess  before  them,  and  in  their 
minds?  Have  they  no  faith,  no  hope,  in  their  sorrow? 
Does  not  the  "sure  word  of  righteousness"  illuminate 
the  pathway  of  the  departed  one,  to  the  light  of  a  glori- 
ous immortality?  Shall  they  "  sorrow  as  those  who  have 
no  hope?" — like  the  Pagans  that  Paul  alludes  to.      Then 


382  MISCELLANEOUS    ARTICLES. 

away  with  the  black  mantle  of  death,  darkness,  gloom, 
and  unmixed  sorrow! 

Again;  look  at  the  principle  in  another  aspect.  We 
wear  a  quantity  of  black  crape,  on  the  same  grounds  that, 
in  some  countries,  persons  are  hired  to  follow  the  corpse, 
and  lament  aloud;  so  that  the  man  who  has  the  most  gold, 
can  the  most  grandly  display  his  grief! — because  he  can 
pay  the  greatest  number  of  mourners. 

it  is  on  the  same  principle,  too,  that  the  Hindoo  widow 
burns  herself  on  the  funeral  pyre  of  her  deceased  husband. 
It  is  the  custom — the  fashion  there,  to  mourn  in  that 
way!  We  mourn  with  black  crape!  We  save  our  lives; 
but  we  make  the  display! 


FRUITS  OF  GOOD  AND  BAD  TREES. 

Towards  the  close  of  his  Sermon  on  the  Mount,  the 
Savior  said  to  his  disciples,  "  Beware  of  false  prophets, 
which  come  to  vou  in  sheep's  clothing,  but  inwardly  they 
are  ravening  wolves.  Ye  shall  know  them  by  their  fruits. 
Do  men  gatlier  grapes  of  thorns,  or  tigs  of  thistles?  Even 
so  every  good  tree  bringeth  forth  good  fruit;  but  a  cor- 
rupt tree  bringeth  forth  evil  fruit.  A  good  tree  cannot 
bring  forth  evil  fruit,  neither  can  a  cornipt  tree  bring  forth 
good  fruit.  Every  tree  that  bringeth  not  forth  good  fruit 
is  hewn  down,  and  cast  into  the  fire.  Wherefore  by  their 
fruits  ye  shall  know  them:" 

We  are  here  taught  that  we  cannot  properly  judge  of 
men  by  their  p/q/es-s/owy,  but  by  their  general  characlcr 
and  works.  A  bad  tree  may  be  labelled  a  good  tree,  and 
appear  like  one;  but  we  ascertain  its  real  quality  by  trying 
its  fruit.  It  is  very  evident  that  all  the  professions  of  vir- 
tue or  piety  in  the  world,  will  not  constitute  a  man  virtu- 
ous or  pious:  he  must  be  in  fact  virtuous,  and  exhibit  the 
character  and  feelings  of  a  good  man. 

Brother  Universalist — we  may  learn  a  lesson  of  wisdom 
from  this  passage.  Although  we  are  sometimes  judged  of 
by  our  profession,  and  pronounced  irreligious  or  impious 
for  our  lack  of  pretention,  yet  we  shall  generally  be  esti- 


MISCELLANEOUS  ARTICLES.  383 

mated  as  Christians,  or  not  Christians,  according  to  ovir 
real  character.  0!  let  us  see  to  it,  then,  that  we  be  like 
the  good  tree,  bringing  forth  good  fruit,  nnd  not  like  the 
corrupt  tree  bringing  forth  evil  fruit!  Shall  we  be,  in  the 
eye  of  God  or  man,  like  the  thistle,  of  which  men  gather 
thorns,  instead  of  being  like  the  vine,  of  which  men  gath- 
er grapes?     Heaven  forbid! 


THE  NARROW  WAY  AND  THE  BROAD  WAY. 

In  the  Savior's  memorable  Sermon  on  the  Mount:  "  En- 
ter ye  in  at  the  strait  gate;  for  wide  is  the  gate,  and  broad 
is  the  way  that  leadeth  to  destruction,  and  many  there  be 
which  go  in  thereat:  because  strait  is  the  gate,  and  narrow 
is  the  Avay,  which  leadeth  unto  life,  and  few  there  be  that 
find  it." 

Dr.  Adam  Clarke  says  the  Savior's  words  should  be 
rendered,  "Enter  ye  into  this  strait  gate;"  that  is,  do 
what  is  enjoined  in  the  preceding  verse:  "  All  things 
whatsoever  ye  would  that  men  should  do  to  you,  do  ye 
even  so  to  them." 

Jesus  evidently  teaches  us,  what  we  may  learn  by  ex- 
perience, that  it  requires  ejfort  to  be  virtuous;  but  a  re- 
Avard — LIFE  is  obtained.  In  order  to  live  rightly,  to  walk 
in  the  ncirrow  way,  we  have  to  resist  many  temptations 
from  within  and  from  without,  and  a  thousand  evil  influ- 
ences, growing  out  of  our  own  unsubdued  passions  or  our 
associations.  Hence,  how  true  it  is  that  only  "a  few" 
find  and  enter,  the  strait  gate,  or  walk  in  the  narrow  Avav, 
the  path  of  wisdom!  Yet,  for  the  sake  of  our  highes  t 
happiness,  peace,  and  moral  life,  it  is  Avise  for  us  to  obey 
the  injunction  of  the  Great  Teacher. 

On  the  other  hand,  it  is  easyiov  us  to  sin.  We  sin  nat- 
urally, and  in  accordance  with  the  bent  of  our  loAver  and 
stronger  propensities,  besides  the  temptations  from  abroad. 
Hence  so  "many,"  the  majority,  are  always  wicked,  in 
any  age  of  the  world.  The  "many"  always  enter  the 
"  wide  gate"  and  pursue  the  "broad  Avay;"  but  they  pur- 
sue unto  misery,  death,   "destruction."     And  yet  what 


386  MISCELLANEOUS  ARTICLES. 

folly  is  it!  How  much  Aviser  to  turn  away  from  the  broad 
way,  with  abhorrence  and  fear,  and  seek  the  path  that 
leads  to  life  and  peace!  As  certainly  as  the  words  of  the 
inspired  Jesus  are  true,  so  certainly  will  the  virtuous  and 
upright  find  life,  and  the  wicked  endure  moral  death. 

It  may  be  proper  to  add  here,  that  this  passage  has  no 
allusion  to  the  immortal  .state  of  existence.  That  state, 
with  all  its  glories  and  blessedness,  will  be  bestowed  upon 
all  men,  the  free  gift  of  God's  benevolence.  The  words 
of  the  Savior  relate  to  the  present  life,  the  paths  now  pur- 
sued by  different  classes  of  men,  and  the  opposite  results 
attained  by  an  opposite  course  of  conduct.  In  this  res- 
pect, they  correspond  with  the  declaration  of  the  Wise 
Man:  "  The  righteous  .shall  be  recompensed  in  the  earth, 
much  more — or  assuredly — the  wicked  and  the  sinner." 
Beyond  and  after  this  righteous  compensation  or  retribu- 
tion, immortality  is  freely  given  to  all,  merited  by  none. 

O  reader! — as  you  would  be  wise,  as  you  would  live 
worthily  of  your  origin  and  destiny,  as  you  would  secure 
your  own  highest  happiness  and  the  happiness  of  those 
you  love,  heed  the  words  of  the  divinely  instructed  Teach- 
er: "Enter  ye  in  at  the  strait  gate;  for  Avide  is  the  gate, 
and  broad  is  the  way,  that  leadeth  to  destruction,  and 
many  there  be  which  go  in  thereat:  because  strait  is  the 
gate,  and  narrow  is  the  way,  which  leadeth  unto  life,  and 
few  there  be  that  find  it." 


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